w ^ '■> mm mm- \ A ^^ 7 i^u<^r LIBRARY PRiM'EToy. y. J NT r ^^^' JNo. Case, -_-- No. Shelf, Section-. No. Book,/.: No ^ /3yx [/ vvJ^ 4?j # '^ S E a/" E N T E E N SERMONS AGAINST POPERY, PREACHED AT SALTERS-HALL, In the Year Mdccxx:>«v. By the following Ministers; VIZ. Mr. John Barker, 1 rjEREMiAiiHuNi-^D.D. Mr. Sam. Chandler, I Mr. Joshua Bayes, Daniel Neal, M. A. I Mr. jo . Burroughs, GeorgeSxMyth,M.A. v,^ Mr. John Nev/man, e Wright, I J. EarlI:, D. D. Samuel W. Harris D.D. O. Hughes, D. D. J Mr. Moses Low man, B.Grosvenor, D.D. ^Mr. Tho, Leavesly. T> V B L I N: Printed by S. P o w e l l, ForR.GuNNE, G.RisK, G. Ewing, W. Smith, J. Smith and W. Bruce, Bookfellers. MDCCXXXV. -4r 4 THE CONTENTS Serm.I. DOPE J? y the great Corruption of Chrifiianity. By John Barker. 5. Cor. xi. 3. But Ifear^ left by any means ^ as the Serpent beguiled Eve, thro* his fuhtilty 5 fo your minds Jhould be corrupted from theftmpUcity that is in Chrift, Page i Serm. II, III. Two Treatifes on the Notes of the Church, By Samuel Chandler, % Tim. iii. 14, if. ^efe things write I unto thee^ hoping to come unto thee Jhirtly, But if I tarry long^ that thou may eft know how thou oughteft to behave thyfelf in the Houfe of Gody which is the church of the living Gody the pillar and ground of truth, StRM. IV. Tht Supremacy of St. Peter and the Bifhops of Rome his SuccefTors , confidered. By Daniel Neal, M.A. Matt. xvi. 18, ip. And I fay alfo unto theCj that thou art Peter ^ and upon this Rock I will build my churchy and the gates of hell fhall not prevail againft it. And I will give unto thee the keys of the king- dom of heaven^ and whatfoever thou fhalt bind on a X earth CONTENTS. earth Jlyall he hound in hcanjen^ and zvhatfoever thou fialt loofe on earth Jh all he Ipofed in heaven. , 1 1 8 Serm. V. The Church o( Rome's Claim of ^«- thority and Infallibility^ examined. By Geqrge Smyth, M.A. z Cor. i. 24. Not for that *we have Dominion ovzr your Faith ^ hut are helpers of your joy : For by Faith ye Ji and. 14P Sfi R M . V L Scripture and Tradition confidered . By Samuel Wright, D. D. Ephef. ii. 20. And are huilt upon the foundation of the apoftles and prophet s^ J^fi^ Chriji himfelf being the chief corner-fi one, I p } Serm. VII. A Difcoiirfe concerning Tranfuh^ Jlantiation: In which the ff^ords of the Injlitw tion of the Lord's-Supper are particularly con* fidered. By W. Harris, D.D. Lukexxii. ip, 20. This is my Body ivhich is given for you : [which is broken for you^ i Cor. xi. 24.] This do in remembrance of me. This cup is the •iievj tefiament in my bloody which is find for you. Serm. VIII. The Veneration o^SaintszrA Images^ as taught and praftis'd in the Church of Rome^ examined. By O. Hughes, D. D. Ifaiah xlii. 8. lam the LORD^ that is my name^ and 7ny glory will I not give to another^ neither my praifi to graven images. ^^7 Sepm. IX. The Sources of corrupting both Natural and Revealed Religion, exemplified ni the CONTENTS. the Romijh Doftrine o£ Penance ^ndPilgr images ^ By Jeremiah Hunt, D. D. Mark vi. 12. And they went out ^ and preach' d that men Jhould repent. 314 Serm. X. The Church of Rome's DoSfrme and Pra^ice with relation to the Worjhip of God in an unknown 'Tongue^ examined. By Joshua Bayes. I Cor. xiv. p.^ iS*^ Ukewife ye^ except ye utter with the tongue words eafy to be underftood^ how jhall it he known what is fpoken ? for ye jhall [peak into the air, 357 Serm. XI. The P^/iySDoftrine of auricular Con- fefTion and prieftly Abfolution, confidered. By Joseph Burroughs. John XX. 21 5 12, 23. 'Then faidjefus to them again^ Peace he unto you ', as my Father hath fent me^ enjen [0 fend I you. And when he had faid this^ he breathed on them^ and faith unto thcm^ Receive ye the Holy Ghofi -, whofefoever fins ye remit ^ they are remitted unto them j and whofefoever fins ye retainy they are retained, 567 Serm. XII. The Popiflo Doftrine of Merit and Juftification confidered. By John Newman. Rom. iv. 4. Now to him that worketh is the reward not reckoned of grace ^ but of debt. 40 f Serm. XIII. The Popifi T^o&ntitoi Purgatory repugnant to the Scripture Account of Remiffion through the Blood o( ChrijLBy]. Earle,D.D. I John i. 7. The blood of Jefus Chrifi his Son ckanfeth us from all fin . 43^ a 5 Serm. CONTENTS. Serm. XIV. ThePrincip'les oi Popery fchifmatical. By Moses Lowman. Rom. xi. zz. Behold therefore the goodriefs and fe- ver it y of God 'y on them which fell feverity^ but towards thee goodnefs^ if thou continue in his good-^ nefs^ otherwife thou alfo Jhalt be cut off. 478 Serm. XV. Perfecution and Cruelty in the Princi- ples, Pradices, and Spirit of ihtRomifh Church, By B. Grosvenor, D. D. Johnxvi. 2. I'heyjhallputyououtofthefynagogues'y yea^ the time cometh that whofoever kilUth yau will think that he doeth God fervice. yop Serm. XVI. The Reafons and Neceffity of the Reformation. By Thomas Leavesly. Hebrews xi. 8. By faith Abraham^ when he wat called to go out, iyito a place which he floould after i-ecH've for an inheritance^ obeyed '^ and he went out ^ not knowing whither he went, J" 36 Serm. XVII. A (econd Difcourfe concerning ^ranfubftantiation: In which the {ixth Chapter of St. John's Gofpel is particularly confidered. By W.Harris, D.D. Johnvi. fj. Verily^ 'verily^ 1 fay unto you^ Except ye eat the fleflo of the fon of man^ and drink his Moody ye have no life in you. f^i P o P E R ir (O Popery the great Corruption of Chri- ftianity. A SERMON PREACHED AT S alter s-Hall^ Jan. 9, 1734-j. By JOHN 'BARKER, 2 Cor. xi. 3. But I fear, left by any means, as the Serpent beguiled Eve, thro' his fubtilty ; fo your minds jhould be corrupted from the Jimp li- city that is in Chrift, PURSUANT to the Notice which has been publickly given in the feveral Congre- gations of Proteftant Diflenters in and about this City, I appear here to-day •, not fo much to begin the Courfe of Sermons intended to be preach'd in this Place every tlourfday Morning, againft Popery, for fome Time to come, as to in- troduce this Defign, and to let you know what you are to expe6t on this Occafion, and what has f. B induced 2 Popery the great Corruption induced fo many of us to engage in this Bufinefs at this particular Jundure. Now I may venture to tell you in the general, and at prefent. That you may expect to hear, fo far as thefe Sermons go, the Proteflant Religion defended, and the Popiih Re- ligion fairly charg'd, fully heard, and folemnly condemned, as the grand Apoftacy of the Chriflian Church, a grofs Corruption of Gofpel Simplicity, and a wicked Defign to raife the Authority of Men upon the Ruins of the Authority of Chrift, and to mcreafe their Wealth, Power, and Grandeur in the World, at the Expence of all Civil and Re- ligious Liberty. So odious and dangerous a Thing is Popery 5 and therefore Papiils mufl excufe us, who are thoroughly perfuaded of this fad Truth, if we expofe and treat it accordingly. Yet this I will venture to fay, and I would chufe to fay it here. That we bear no ill Will to the Per- fons of Papiils, and how ill foever we think of their Religion, we pity them who profefs it, as deluded People, and are grieved for the Blindnefs that has happen d t/) them^ and for the Hardnefs of their Hearts : They very well know, that much has been faid and written by Proteftants for their Convi£tion, and to take off the Veil from their Faces, and we charitably believe concerning many of them, that could they get rid of the Prejudices of Education ; could they come at more and better Light 5 might they fearch the Scriptures, and were not their Inquiries pre- vented by the terrifying Apprehenfions of Cenfure and Punifhment, and were they not intoxicated with the Arts and Sophiftry of crafty anddefigning Men, they would forfake this idolatrous and impure Communion, and readily embrace the Protellant Reformation. Whether anyPapifts will attend this Lecture or no, I know not j many there are, it feems, both Priefts and Profelytes, in and near this City 3 fhould the one Sort fee fit^ and the other be permitted to attend / of Chriftianity. '5 attend this Service, I verily believe they would hear enough to convince any candid and unpreju- diced Chriftian alive, that Popery is not the fureft Way to Salvation, and that the Proteflant Religi- on, which they fo injurioufly call a damnable Herefy^ and fo freely and frequently curfe, is the Ytry'Truth as it is in Jefus^ and that Faith which was once delivered unto the Saints. In this Faith we mean to confirm our own People j it is the Defign of this Ledure to arm and guard Proteftants againfl the Errors and Dangers of Popery 5 what therefore naturally arifes from theSubjefts in debate will be faid freely, tho', I hope. Care will be taken not to tranfgrefs the Rules of Decency > and fhould Curiofity, or any other Motive, induce either Popifh Priefts or People to be prefent here, I dare fay, they will have no juft Caufeto complain, that they are not treated in this Controverfy either as Gentlemen or as Chriftians. Some of us have heard it has been obje6ted5 that any Opportunity of Converfation upon the Mat- < ters in difpute between us and the Church of Rome has been refus'd, when delir'dj but I believe there is no fufficient Ground for fuch a Pretence. We firmly believe we have great Advantage in this Con- troverfy in Point of Argument, and this will be prov'd and maintain'd freely and fully, whether our Adverfaries care to hear it or no. For if the Bifhop o£ Rome will confidently affume what neither he nor any Man in the World has a Right to -, if Popiih Councils and Prelates will decree and impofe Falf- hood, Abfurdity, Contradiftion, and I know not what Stuff and Trumpery, and this upon Pain of Damnation, and when they have it in their Power, inforce their Authority with all the Cruelties of Perfecution, inhuman Torture, and Effufion of Blood, they mull expeft and bear to be told on't, and till they repent and renounce their Errors and Wickednefs, they muit ftand charg'd with them, and with all the Infamy and Reproach thefe things B z defcrve. 4 Popery the great Corruption deferve. I fuppofe they'll complain j but if they do, they are to be told, the Fault and Blame is theirs 5 and this will be fhewn and proved to you from Authors and Records which Papills them- felves allow to be approved and genuine. But before I proceed any further in the Account I am to give you of this Lefture, I will a little con- fider the Text juft now read : The Connexion and Import of which you may take thus. The Apoille'P^/// having underftood thatfeveral great Diforders were crept into the Church of Corinth^ and that the Corinthians had gotten a new Leader, or Leaders, amongft them, who oppofed him, and raifed a Faftion among them, very much to their own Diihonour and his Prejudice, writes them two Letters j in the firffc of which he tries what Intereft and Power he had in this Church, and attempts to break the Faftion ftirr'd up againil him amongft the Corinthians^ and to reftify their Diforders. Having fucceeded in this Attempt, and found by 'Titus that they repented, fubmitted to his Orders, and were by his firft Letter brought into a good Difpofition of Mind towards him, he writes them this fecond Letter, in which he more freely juftifies himfelf, and deals more roundly and fharply with his Oppofers : This Defign runs thro' the firft feven Chapters of this Epiftle, and being interrupted by an Exhortation to a liberal Contri- bution towards the Neceflities of their poor Brethren at Jerufalem^ is afterwards refum'd, Chapter the loth, and continued in this: Would to God (fays he) Ver. i . you could hear "with me a little in my folly. So he modeftly calls his own Self- Defence, which if it had a Shew of Vanity they had made it necefTary . For I am jealous over you with godly jealoufy. I fear left the vilifying Speeches of my Adveriaries fhould pervert and miilead you. For Ihave efpoufed you to one husband^ that I may frefent you of Chriftianity. j* you as a chafle virgin unto Chrift. I have formM you forChrift, and brought you to him, and am in care that you may not be drawn afide from that Subjec- tion and Obedience you owe to him. But I fear left by any means ^ i. e. fome means or other, as theSer" fent beguiled Eve thro'' his fuhtilty^ i.e. the Devil by the Serpent, under the Pretence of Kindnefs and other Arts, So your minds jhould be corrupted from the [implicit y that is in Chrift. q. d. I fear left your Hearts divide and rove, I am afraid of your being unchafte and corrupted. Chriftianity is plain and fimple, and no impure Mixtures are to be made or allowed with itj no Jewiih Obfervances, no human In- ventions, no old or new Traditions 5 to this fingly, without Addition or Alteration, Ihould Chnltians ftick and adhere, keeping to the Truth as it is in Jefus, and preferving iheSimplicity of theGofpel, not mingling it with any Thing that is falfe and foreign to it, not concealing any Part of it, or mixing any Falfhood with it, or wrefting and perverting the true Senfe and Meaning of it to ferve our own Ends, the Lufts of others, or any worldly Purpofes whatfoever. Thus the Apoftle ihews his own fair Praftice, and the falfe and fraudulent Behaviour of his Adver- faries as to this in the 4th Chapter of this Epiftle, 2d Verfe, /Ve have renounced the hidden things of dijhonefty^ not walking in craftinefs^ nor handling the word of God deceitfully^ but by manifeftation of the truth J commending our [elves to every man's confcience in the fight of God, From the Text thus explain'd, I ihould be led to obferve, I. The Apoftle's Account of the Gofpel, or Chriftian Revelation, it is the Simplicity that is in Chrift, II. The Concern he expreffes left thofe who are in poffeffion of the Gofpel ihould be corrupted from B 5 the 6 Popery the great Corruption the Simplicity of it. This he intimates by godly Jealoufy^ and holy Fear. Now this as it gives one a pleafing and grateful View of the Gofpel, and engages ones Heart to receive it on Account of its Plainnefs and Perfpicu- ity, its SimpUcity and Purity > fo it ihews us the great Duty andBufinefs efpecially of Chriftian Mi- ni Iters, and that is, to preferve the SimpUcity of the Gofpel themfelves, and to warn and fortify all under their Care againll every flnful and dangerous Corruption. I am ftrangely miftaken if Popery be not a grofs Corruption of ChrilHanity, and a moft fcandalous Departure from the Simplicity that is in Chrill : In oppoiing therefore the Growth of this, carefully watching all its Motions, taking the A- larm ourfelves and giving a faithful Warning to others when we fee any of its Emiflaries taking Pains to propagate this Religion, efpecially if they do it, or are likely to do it with any Succefs 5 is, no doubt, a6bing in Charafter as Chriftian Minillers, and do- ing the Duty of Watchmen^ Overfeers^ Shepherds^ and Stewards who are intrufted with the rich and invaluable Treafure of the Gofpel, and of whom it is required that they be found faithful to God and Chrift, to their own Souls and the Souls ot others. Permit me to give you only a fhort and general View of Popery under the following Heads, and then leave you to conclude. Whether it be not a Corruption of the Simplicity that is in Chrift. 1 . Many DoiSlrines of Popery are falfe and ab* furd. 2. PopiHi Worftiip is idolatrous. 5. Many Pradtices it recommends are impious and wickccl. 4. The Spirit of Popery is tyrannical, domi- neering iind cruel. I. Many of Chriftianity. 7 I . Many Doftrines of Popery are falfe and ab- furd. There are, I acknowledge, fome common Chriftian Principles in which Proteftants and Pa- pifls both agree > fuch as the Being and Perfe6tions of God, the Truth and Infpiration of the Scrip- tures, the Do6trine of the Trinity, and that of the Death, Sufferings, and Satisfaction of Jefus Chriftthe Son of God, our only Lord and Savi- our 'y but then Popery corrupts fo as well nigh to deflroy fome of thefe, and adds many others which are both falfe, abfurd, and dangerous. For infiance^ Papifts own the Bible to be the Word of God, and they allow that all Scripture is given by the infpiration of God 5 but then they make the Scripture to depend upon their Church both for the Authority, Truth, and Senfe of it. Take away, fays the Jefuit, (whoni the celebrated Mr. Chillingworth fo effe6tu- ally anfwered) the Authority of the Church, and no Man can be afTured that any one Book or Parcel of Scripture was written by divine Infpiration. * And then they make themfelves the only Interpre- ters of Scripture. The Council of 'frent is a little upon the Referve as to the former Point -, but as to this, it declares roundly, that it belongs to the Church to judge of the true Senfe and Meaning of Scripture, i" So that we are never the better for our Bible, till they have put a Senfe upon it for us. And as to the Doftrine of Chrift's Sufferings and Satisfaction for Sin, it is fo corrupted with their impure Mixtures of Merit, Indulgence, and Abfolution, as greatly to difhonour the Merits, and eclipfe the Glory of the blefTed Redeemer. And befides the pure Do6brines of Chriftianity which B 4 they * Knot or Wilfon\ht]t£\i\U in K\s Mercy and Truth i which Mr. Chillingworth zntwcvcd in his celebrated Piece, entitled, The Religion cf Frotefiants. tEcclefix eft judicarede vero fenfu 6c interpretatione fcripturaruro facranim. Scff. 4ta, 8 Popery the great Corruption they corrupt, what a fpurious Offspring do they add— fuch as thofe of Tradition, the Seven Sacra- ments, which are Baptifm, Confirmation, Eucha-f rift. Penance, Extreme Un6bion, Orders, and Matrimony — All thefe the Council of T'rent de- clare to be Sacraments j and if any one fays they are not fo, that they are fuperfluous, or do not con- fer Grace, let him (fays thefe Dodors) be accur- fed. * Add to thefe — The Dodrineof Tran- fubftantiation. Communion in one kind. Venera- tion of Saints and Images, Prayer in an unknown Tongue, auricular Confeflion, Purgatory j buta- bove all, thofe of the Supremacy of St. Peter^ and the Infallibility and Authority of the Church j and you will foon conclude what a Corruption there is in Popery of the Simplicity of the Chriftian Doftrine. 2. The Worfliip of the Church of Ro7ne is ido- latrous. The Scriptures teach us that God is the only proper Obje6t of Worfhip : God is a Spirit^ and to he worjhipped in Spirit and truth, ^hou jloalt worjhip the Lord thy God^ and him only flo alt thoufer've . And they teach us. That Jefus Chrift is the Son of God and Saviour of Men, and our only Mediator and Advocate with the Father : iToere is one God and one mediator between God andmen^ the man Chrift Je- fus. This is the pure and iimple, the plain and un- mixed Doftrine of the Gofpel : But Papifts mif- apply their Worfhip, and give that Honour to Creatures which is due to God alone. They have a great Catalogue of Saints, whom they admit into that Order by a folemn Canonization, and then ac- count them Objects of Worfhip and IntercelTors in Heaven for the Church on Earth. The Coun- cil of "Trent determines, that it is good and profita- ble to invoke the Saints, and declares, that whoe- ver fays this is Idolatry, or contrary to the Word of > t Co.Tr.Se(r7.Can.d. ^. of Chriftianity. ^ of God, or the Honour of Chrift, they do impih fenfire^ their Sentiments herein are impious and wicked. * This is their Do6brine5 and they prac- tife accordingly. They have Hated Offices and Forms of Prayer, according to which they wor- ship their Saints. Sometimes they pray to particu- lar Saints, fometiraes by this and the other Saint, fometimes they join God and the Saint, fometimes not > but I will only mention one generalForm ; it is this : '' O all ye Saints and Eleft of God, I befeech *' you by the Love wherewith he hath loved you— - '' help me moft miferable Sinner before Death fhall " fnatch me hence, and reconcile me to my Crea- " tor, before Hell ihall devour me." f Is this ac- ceptable to God ? Is this honourable to Chrift ? Is not this Idolatry ? J. Popery recommends many impious and wick- ed Pra6bices. The Simplicity of the Gofpel, as to Praftice, lies very clear and plain before us. The Scriptures teach us the Duty God requires of Men, and they ftriftly and folemnly require of us Purity of Heart, and Holinefs of Life 5 Repentance to- wards God, Faith towards our Lord Jefus Chrift, and unfeigned, impartial, uniform, and perfever- ing Obedience. The two grand things in Religi- on are Knowledge and Prafiice. Chriftianity is a vital, pra£tical thing. We are nothing and do nothing, if we do not aim and labour after all hely converfation and godlinefs. 'the grace of God^ i. e. the Gofpel or Doftrine of Grace, hath appeared unto us J bringing fahation^ and teaches us to deny un- godlinefs and worldly lufts^ andtolive foherly^ right e- oufly^ and godly in this world. Well, this is true, you'll fay, and to be taken on all hands for granted j but how does this affeft Popery ? Are there not ho- ly and good Men of both Communions ? And are there not bad of both ? Ungodly, diihoneft, in- tem- * SefT. ij*. Decret. delnvoc.San^^. f Hoi'. B . Virg. Sec. uf. Sar, p. 7 1 . lo Popery the great Corrupt wn temperate Proteftants as well as Papifts ? Is there much to chufe in this Point ? Will you put us up- on counting Numbers on both fides ? Can you fay the generality of Proteftants are virtuous and good ? Have Protellant Countries that righteouf- nefs amongflthem which exalteth a nation^ and are they in a remarkable and diftinguifhing manner clearer than Popiih ones, from xhoitfins that are a fhameto any people ? Or is the perfonal Charafter of a Proteftant always or generally better than that of aPapift? Now here, i confefs, I very muchwiih. I could make a better Apology for Proteftants than I am able. I wiOi I could more unanfwerably ap- peal to Fafts and Numbers on this Qiieftion. Would to God the People of our Communion would lay this Matter to heart, and that there were fewer un- godly, difhoneft, intemperate and perfidious Pro- teftants in every Place, and every Day than other ! But when I have admitted this Charge, I muft take leave to add, that there are fome fad Truths to be told of Popery even here, which can't be either denied or excufed. Proteftants, however they Praftife, are taught to keep the Commandments of God, and if they break any of them, it is no fault of their Religion : But Papifts break the Commandments of God, and teach Men to do fo, and their doing fo is the fault of their Re- ligion. Popery is itfelf fubverfive of praftical Religion, and really teaches thofe things and allows thofe Liberties which naturally tend to andiftue in all kinds of Senfuality, Worldlinefs, and Wicked- nefs. Papifts own one for Head of the Church, who can (they fay) when he pleafes, difpenfe with feveral Commands of Chrift. Bellarmine fays it may be affirmed in a good Senfe, that Chrift has gxvtn Peter Power, to make that to be Sin which is no Sin, and that which is no Sin, to be Sin. ^ TheC. of I'rent affirms— That the Church can dif- * DcExcufationeBarclaii, cap. 51. of Chriftianity. II difpenfe with fome things forbidden about Mar- riage in the Levitical Law > and if any queftion this, or fay the contrary, they are accurfed j * and they have accordingly taken upon them to re- verfe many lawful Marriages, and make inceiluous ones lawful: The Pope and the Church can (they fay) abfolve Men from the moll folemn Vows, Oaths, and Contracts, and can difpenfe above and againft Law, for this choice Reafon— That the Pope's Tribunal and God's are but one. \ The Pa- pifts likewife teach the bad Do6trine of Venial Sins, i. e. the Perfon who fo fins is not fo far guilty as that God can in juftice puniih him 5 he does not deferve one Stripe in Hell for Thoufands and Millions of thefe Tranfgreflions. Nay they go farther ftill, they grant Licenfes to commit any fort of Sins. Ri- n)et ^ tellsushefawaBookatP^m, printed in the Year i f 00 cumpriviJegio^ where are taxed at a cer- tain Rate all Abfolutions in the Church of Rome for all forts of Sinsj and Dr. I'aylor fays that Pope Innocent the Eighth was either the Author or Enlar- ger of it. And to what do the Do6trines of Inten- tion, Attrition, transferring of Merit, Abfoluti- on, and Purgatory tend, but to licentious Wicked- nefs. I will conclude this Head with referring you to a Book, entitled, 'The Practical Divinity of Pa^ fifts proved deftru^ive to Chriftianity and Men' 5 Souls ^ written by the Venerable Mr. David Clark/on^ fome time Tutor to Archbiihop Tillotfon^ and I have heard, at his particular Defire 5 there you will fee in a Variety of Inftances, and by unqueftionable Evidence, that Popery does moil: fhamefully ftrip God's Commands of all their Authority, and dif- arm his Threatnings of all their Terror. I am to ^ddlaftly, 4. The * Seir. 24. Can. 3: t Taylor's Polem. Difco. 542: + B.ivet\ Caftigation of thejefuit — • It is called, Taxa, Camera 1 2 Popery the great Corruption 4. The Spirit of Popery is tyrannical, domi- neering, and cruel 5 Papifts not only make void the Law of God by their Traditions, and break, the Commandments of Chrift, and teach Men to do fo, but they impofe their Errors and Conceits, and bind them on Men's Confciences, and require an implicit Faith and blind Obedience. You mull fay you believe whether you do or no, and mull under- Hand with their Underflanding, and contrary to your own, or elfe — What ? — Not that which any reafonable Man would think, and has a Right to ex- peft^ not Argument, Reafon, Scripture, and the Reprefentation of Truth in a fair and convincing Light 5 but opprobrious Names, folemn Curfes, a Sentence of Excommunication, and then cruel Ufage, corporal Punifhment, and every whole- fome Severity, i. e, all Kinds of Perfecution in their turns, and every Degree of it, againll Reafon and without Shame : Such as Imprifonment, Con- fifcation of Goods, Torture, Baniihment, and at lail Death by Sword or Fire, or in any inhuman or terrifying way whatever. Witnefs the Hiflory of feveral Ages and Nations, witnefs your Books of Martyrs, witnefs the Tragedies a6bed in France and Ireland^ witnefs the Inquifition ftill fubfifling, witnefs what your Fathers told you in their Day j and to confute the falfe Pretence impofed on weak Minds, that Papiils are altered, and that Popery is now become mild and gentle, and Lamb-like, wit- nefs the poor Proteflants of Saltzburgh^^ who are driven out of their Country at this very time, only for the Sake of their Religion, many of whom your own Eyes have feen, your Hearts pitied, and your Hands relieved. While Papifts are inveigling and deceiving you they are opprefTmgand perfecu- ting your Brethren, and aftually doing where they have Power, what, where they have none, they artfully excufe, or confidently deny. But, Sirs, let it iharppen your Spirit ever fomuch againftthis cruel of Chriftianity. 1 3 cruel and falfe Religion, it is true, unqueftionably true, and beyond all Contradi6tion, that the very Spirit of Popery is a domineering, tyrannical, per- fecuting, and antichriftian Spirit. And thus I have given you a fliort and general View of Popery, and from this Account it appears to be a great Corruption of the Simplicity of the Gofpel. But I have only touch'd upon thefe things, and barely fhewn you the Surface of this corrupt Religion > my Brethren who follow me will enter more deeply into this Myftery of Iniquity, and carefully reprefent, and fufficiently confute and ex- pofe it. But I am warranted from this Text to obferve, z. The Concern the Apoftle exprefles, left the Corinthians fhould be corrupted from the fimplicity thatisinChrift: lam^ {^2.ysh.€) jealous over you^ and I fear lejiyour minds Jh ould he corrupted. Jealoufy is a Mixture of Love and Fear 5 by this the Apoftlc exprefles great Concern for the Good of thefe Chriftians, and great Fear and Apprehenfion of their Danger. He took it to be one great part of hisBufinels to give them good Advice and faithful Warning : He watch' d for their fouls as one who was to give an account . His Jealoufy and Fear made him attend with Diligence and Care, and ufe proper Application and fuitable Methods for their Prefer- vationj from this religious Concern arofe this ten- der and affedbionate Caution. And that the Apoftle underftood it to be the Du- ty of Chriftian Minifters to do the fame in like Circumftances, may appear from feveral Directions and Cautions, fuch as that jlEts xx. 28, and follow- ing Verfes, to the Elders of the Church of Ephe- fus : 7'ake heed unto y our felves^ and to all the flock over which the Holy Ghofi hath made you overfeers^ to feed the church of God^ which he hath pur chafed with his ^wn blood. For I know this ^ that after my departing fhall 14 Popery the great Corruption Jhall grievous wolves enter in among you^ not [paring the flock : Jlfo of yout [elves floall Men ari[e [peaking ferver[e things^ to draw away difiiples after them : "Therefore watch ^ and remember that by the [pace of three years I ceafid not to warn every one night and day with tears. Again, to the Church of Rome he thus writes, Romans the i6th Chapter, the 17th and i8th Verfes, — Now I befiech you brethren^ mark them which cau[e divifions and offences^ contrary to the doctrine which you have learned^ and avoid thcyn 3 for they that are [uch [erve not the Lord Je[usChriJi^ but their own belly > and by good words and fair [peeches de- ceive the hearts of the fimple^ i. e. by flattering and colloguing Words they deceive the plain-hearted and harmlefs, who fufpeft no Hurt. I beg leave alfo to obferve, that St. Peter was of the fame Mind, as appears from that humble and tender Ex- hortation in his firft Epiftle, fth Chapter, ift, 2d, 3d, and 4th Verfes. . The elders which are among you J exhort^ who am alfo an elder ^ and a witne[s of the [ufferings of Chrijl^ and alfo a partaker of the glory that Jhall be revealed. Feed the flock of God which is among you^ taking the overflight thereof^ not by con- ftraint but willingly j not for filthy lucre but of a ready mind 3 neither as being lords over God's heritage^ but being enfamples to the flock . And when the chief Jhep- herd Jhall appear ^ ye floall receive a crown of glory thatfadeth not away. I cannot pafs over this Paf- fage without obferving the modeft, humble, and condefcending manner in which it is delivered, fuit- ably to the Nature of the apoftolick Office, which was a [ervice and miniftry ^ not a [ove- reignty and domination. But fuch are the confi- dent Pretenfions of the Biihops of Rome^ that they claim the Title of Chrifl's Vicars, and the Adminiftration of his Kingdom, by Virtue of a Succeffion from this Apoflle. To which purpofe they tell us— that our blefTed Saviour before he left this Earth, delegated his fupreme Authority to St. Fetef of Chriftianity. i j Peter the Prince of the Apoftles > and St. Peter fixing his See at Rome^ and dying there, bequeathed this Supremacy to his Succeflbrs in that Chair to the End of the World : And therefore the Romijb Bifhop is the Head of the CathoUck Church, his Empire the fame with Chrift's, whofe Lieutenant and Delegate he is, and that all the Chriftian World ought to be fubje^t to him upon pain of Damnation. And as the Succeflbr of St. Peter^ the Pope is accordingly call'd, his Holinefs, the So- vereign Pontiff, our moil holy Lord the Pope, and fometimes our Lord God the Pope 5 and (they fay) all Laws human and divine are lodged in his Breaft, and that it belongs to him to judge all, and to be judged by none. Exorbitant Pride ! horrid Blaf- phemy ! and wretched Abufe of a moft pious hum- ble Man ! whofe own Account of himfelf is only this— Simon Peter^ afervant and an apoftle of Jefus Chrifi, Well! isitnot our Duty who are Chriftian Miniftersto warn People of fuch dangerous Pride, Tyranny, and Blafphemy as this ? Is not fuch daring Infult as this upon the Authority of Chrift to be check'd ? And are not the Corruptions, Errors, and Sins that grow out of this Stock to be expofed and rooted up ? And ihould not Chriftian People be fed and taught more fincerely and more faithfully? If you think fo, I now tell you this is the Defign of this Le£fcure, and if you judge of it as we do, we liope you will encourage it, by attending here once a Week as long as it lafts, and by attending to the things that are fpoken from the Word of God, this being all the Preachers expeft from you as the Re- ward of our Labour. But I will now enter further into the Reafon of our preaching in this Manner againft Popery,, at this particular Junfture. I . And I very freely declare, (and am glad at my Heart that I am able to do it fully and ftrongly) that it i6 Popery the great Corruption it is not from any Apprehenfion that our Rulers favour Popery. This is not theReafon. We do not fufpe6t that Popery has any Encouragement from that Quarter. Papifts meet with no Smiles at Court, wherever elfe they find them : There was a Time indeed, (and fome of us have Reafon to re- member it) when the Nation had terrifying Ap- preheniions of this Danger. Charles the Second^ if he had any Religion, was a Papifl : But his Brother, and Succeflbr, abundantly difcover'd that Popery was the Darling of his Heart, and that he was io fet upon the Re-eftabliihment of it here, as to ven- ture at every thing. You know that King James the Second C2iYYY'd Matters fo far as to receive a Nun- cio from the Pope, and he fent an Ambaflador to Rome y in his Reign Popifti Bifhops were confe- crated in the Royal Chappel, and the free and open Exercife of the Popifh Religion was every where fet up. A firft and fecond Declaration for Liberty of Confcience, againft Law, and for the fake of Papifts only, then came out 5 and many Biihops for petitioning the King to excufe them and their Clergy from reading the latter of thefe, were fent to the Prifon of the ^ower j which Event, as con- fequent upon many other illegal and arbitrary Pro- ceedings, awaken'd the People of England to im- plore the Prince of Orange to come over and refcue the Proteftant Religion and Liberties of England. He came accordingly, by the good Hand of our God upon" him, and brought our Salvation with him: And were this a proper Time for it, Ifhould remind you of the general Joy fpread thro' the Pro- teftant Nations, upon his being at length made and declared our King— How Providence carried that immortal Hero thro' a difficult Reign — How he aflerted the Caufe of Truth and Liberty— How he humbled the Power of France^ form'd a Confe- deracy which broke the Scheme of univerfal Em- pire, and left us Men who learned of him how to defend ^/ Chriftianity^ i^ defend the Liberties^ and revenge the Injuries of Europe. What followed upon the Death of the brave King William^ who purfued his Scheme in the following Reign, and who eclips'd, at lengthy the Glory of his Succeflbr, broke the Confederacy, and led us far back into great Danger of Popery and Slavery, you all know. But there was one Pillar of our Happinefs erected by King William which thofe Managers had not Time to pull down^ that was, the Proteftant Succeffion in the illuftrious Houfe oi Hanover. Yi\VigGeorge\. fucceeded the dead Queen in Peace, and foon after he was feated on the Throne^ wifely enter'd into Meafures to redify our difordered State^ repair our tottering Conftitution^ ftrengthen the Foundations which had been treac her ouily weaken'd, and render thofe Means impra6ticable which had been us'd to pave the Way for a Popifh Pretender. His prefent Majefty peaceably fucceeded his Royal Father, inherits his Virtues as well as his Crown, and lives and reigns the Patron of Liber- ty, the Guardian of our Laws, and the Defender of the Proteftant Faith. It is now the Great Law of England — And may it be as that of the Perjians and Medes^ never to be altered, — That no Papift is capable of fucceeding to the Imperial Cro\\^n of thefe Realms. It is indeed one Artifice of Popeiy,- to try by any Means to make us carelefs, or indiffe- rent at leaft, what Religion our Prince is of > and fomething of this fort has of late been hinted in that peftilent, malignant Paper, called the Craftfman. — But EngUfomen CTL^ily {ct through that Device; we too well remember our Danger in the Stewarts Reign, to believe this ^ we know the Abfurdity and Inconiiftency of a Popifh Head to a Proteftant Body, and are abundantly thankful to Almighty God for a Proteftant King and Queen, furrounded with a large and lovely Offspring, adorned with Royal and Princely Virtues, and upon whom we C look i8 Popery the great Corruption look as, under God, the Strength and Glory of Great Britain^ and the whole Proteilant World. But futther, 2. We do not now appear agamft Popery, from any Imagination that the Reformation from it has not been unqueilionably proved to be highly reafon- able and abfolutely neceilary. The Reformers waited till Error and Impiety came up to their height, and continued in the Rornijh Church till ilie was moll wofully corrupted j and (as one exprefles it) till her Wounds flunk, and became incurable 5 and then they departed from the 'Tents of thofe Men^ that they might not be confumedin their Sins. And we not only approve the Reformation, and think it jullifiabk, but we heartily rejoice in it, and blefs God, who infpired the Reformers with fo much Zeal and Courage, and gave them fuch good and great Succefs. They bore a noble Tellimony for God, they bravely contended for the Authority of Chrift, and the Faith once delivered to the Saints, and finely pleaded theCaufeof Truth and Liberty, againfl Men who loved dar hie fs rather than light ^ hecaufe their deeds are evil : Their Separation from the Romijh Communion was unqueitionably jufl and neceffary, and the Charge of Schifm^wd Here- fy exhibited againfl thorn on this account, was a moll unjull Reproach, which they were well a- bleealily to wipe off. Nor do we forget the noble Stand made by the Clergy and People of England^ againfl the return of Popery, in the Reigns I jufl now mentioned j the Reformation was then bravely defended, and this corrupt Religion effectually expofed with mofl folid Arguments, and the grcatefl^ Strength of Reafon,^by Men of the firfl Rank for Learning, Parts and Furniture. The Names of Chii/ifig- worth and Barrow^ of JVilliams and Tillotfon^ of Stillingfleetj Patrick^ Clagget and Sherlock^ who all of Cliriflianityi 1^ ail bore fo confiderable a Part, and made fo good a Figure in the Popilh Controverfy, ought always to be mentioned, by all Proteftants^ with the grea- teft Honour > nor are Owen and Clerk fcn^ ^ndPool and Baxter to be overlooked in this Controverfy 5 they were worthy Men, and behaved well in a cri- tical and dangerous Jundure. We have a great Cloud of Witnefles before us, for the Proteflant Religion 5 we follow Men of Renown here 5 and it is indeed a Matter of fome Wonder,- that thofe Men, who fo thoroughly difabled the Advocates for Popery, did not write that Religion quite out of the World ! But it is not in all Cafes enough, it feems, to refer People to Things done a good while ago ; our Religion has, indeed, been well defen- ded, and with great Learning and Labour > but particular Occurrences may happen, that make it exceeding proper to review fuch a Controverfy as this, flirus up to imitate the Zeal of our Fathers, and examine the Ground we ftand on, for our own fuller Satisfaction, and the Information of the rifing Generation. And, which brings me to my main Point, fuch I apprehend is the prefentjun- £bure. Attempts are at this Time made every where about us, by Popifh Zealots, to difeafe and unfet- tle the Minds of Proteftants : We are well inform- ed, that there are great Numbers of Popifh Emif- faries amongft us, many Mafs-Houfesinthe feveral Parts of this City, and other Places, and Great Pains taken to reconcile Proteftants to Popery, take off thofe Prejudices and Horrors they have been wont to conceive againft it, and to abate by degrees^ any Fears of fatal Confequences, if this Religion fhould be again eftablifhed in England. Popifh Ca- techifms, printed this very Year, and other Books which we have feen,- and fome of us have in poffcffi- on, are put into People's Hands, full of Craft and of Alllirance j and frefh Informations are frequent- ly fcut to many of usj of the great Diligence of G t the 20 Popery the great Corruption the Papifls at this Time, and beyond their iifual Se* crecy, to corrupt the meaner People efpecially, and to gain over Numbers to their Side. The jult Charges welay againfl Popery, they roundly deny -, — tell People it is now a quite different Thing than what it was formerly 5 and that they, good Men, have laid afide Cruelty and Perfecutipn, and are for doing no Body any Hurt at all, but from pure Motives of Charity and Religion, induced to take unwearied Pains to recover Backllidersto the Fold of Chriil. While Papifls ufe the Subtiltyof the Serpent, they would feem to be as harmlefs as Doves y and they appear on this fide the Water in Sheeps Cloathmg, who on the other are fierce as ravenous and devouring Wolves : One while they put on a grave and folemn Face, and tell People, that Salvation out of their Church is impofiible 5 and therefore befeech them, for the Sake of their Souls, to embrace their Communion. At an o- ther time, after courteous Behaviour, much civil Diicourfe, great good Manners, and a plain and eafy Account of their great Power and Dexterity in helping People to Heaven, they ftrongly and bold- ly undertake for the Salvation of fuch as become Converts to them, believing and doing as they ap- point and require, {aying,— Youarefecure of Sal- vation in our Church 5 your Happinefs is undoubt- ed and unqueftionablcj and, my Soul for yours, you {hall not, and cannot mifcarry. Thefe confident Undertakers would make Peo- ple believe, that they can eafily fecure them from all Danger that arifes from Ignorance andWicked- nefs j they have Indulgence and Abfolution ready, and at hand, for all that > and the Priefl, by the high and mighty Power he receives from the P(>/>^, and St. Peter^ efpecially at Eaficr^ will make e- very confefTing Sinner, for a frnall Sum, as found andcleanas when he came fir ft into the World. If indeed there fhould be any doubting of the Truth of of Chriftianity. 2 1 of this Religion, or the Power of the Priefl: and thtPope^ andany Inquiry into and after the facred Scriptures, thole blefTed Fountains of Light and Truth, this is a moft dangerous Thing, thisihews an heretical Difpofition, and poor Souls are foon frighted out of it, with the dreadful Threatnings of Hell and Damnation. Thus is Popery founded in Ignorance and Wickednefs, and fupported by Craft and Terror. Well, Sirs, we muft not fleep while the Ene- my fows thefe Tares. Error and Sin muft not fpread their poifonous Roots amongft us unrebuked! while Papifts are diligent to deceive, Proteftants furefhouldnot be idle. AgoodCaufe muft not be left to ftiift for itfelf: It becomes us all to take fome Pains, if we do indeed fear, that as the Ser- pent beguiled Eve thro'* his Suhtilrty^ fo thefe Mana- gers fhould corrupt our People from the Simplicity that is in Chrift. And fure I am, a Plea for Separa- tion from the Church of Rome comes very natural- ly from our Quarter: Proteftant Diftenters are ex- ceedingly coniiftent in the Defence of Truth and Liberty againft all Popifti Domination and Tyran- ny : In this we may engage as a common Caufe, without a Sufpicion of private Intereft or Party Views J and for my Part, I cannot but think the prefent Jun6ture a loud Call upon us, to lay afide all Differences among ourfelves, if any fuch remain, when the common Enemy of DilTenters, and of all Proteftants, is, I know not with what Views, making freili and vigorous Attempts upon us. Be- fides, Silence at fuch a Time as this might turn to our Reproach: We might be fuppofed wanting in our Affection to the Government under which we have the Happinefs to live, and in our Zeal againft a Popifh Pretender and his Adherents, if we did not appear with Readinefs and Spirit on the prefent Occalion -, nor is it a fmall Advantage and Encou- ragement to us, that wc can appear for the Prote- C 2 ftant X2 Popery the great Cormptton flant Religion in the moftpublick Manner, with-? out Offence to our Rulers, and that we are not un- der the fame Inconvenience our Fathers were who pleaded this Caufe in the Reigns of former Kings.' And now I have faicj what I think may be fuffi^ cient to let you nito the Reafon and Fitnefs of this Lefture againft Popery at this Time. I beg Leave to add a Paragraph out of the Preface of the late Reverend Mr. Bennet of Newcafile^ to his Sermons againft Popery, — - The Words are thefe '^ Had Popery been an old Here- ^^ fy, dead and buried in the Church a thouilmd ^^ Years ago, I would not have raked in its Afhes f^ and given it a Revival j but 'tis a living Reli- ^^ gion, the Religion of a great Part of Europe^ ^^ and what has long been ftriving for more Room, ?^ endeavouring to extend its Branches over di- ^' ftant Countries, and fpread its Poifon thro' the ^^ Nations round about. And who knows not ^' that ever fince our happy Reformation it has been ^^ waiting for a Return amongft us, feeking an ^^ Hole to creep in at j and even at this Time, ^^ fome think, they fee it ftanding on tiptoes on ^' the other Side the Water, ready to make us an- f' other Vifit.-' This was written in the Year 1714^ but, thanks be to God, before that Year concluded Thmgs had quite another Afpeft, the Proteftant Religion (often refcued by Providence) was again prefcrved by the Proteftant SuccefJion taking Place, to the Joy and Surprize of us all, and to the Glory and Honour of God. O that ever memorable Firft of Juguftl With what Agitation and Tranfport did we hear King George proclaim- ed? With what Gratitude did we then remember King William and receive his Legacy, and with what Ardour and Piety were our adoring Eyes and Hearts then gifted up unto God? One might have giieffe4 of Chriftianity. 1^ guefled by the Countenances of thofe that met us, who were difappointed and who preferved. Well, Sirs, the Corruption we then fear'd, it is the Defign of this Ledure to oppofe^ theBlef- iings we then received, we are now fetting our- felves to defend > and this we do, becaufe where~ ever Popery fets up its Altars, Liberty and Religion are made a Sacrifice ^ as that rifes thofe muft fall : Popery threatens and grafps at all that's dear to us both as Men and Chrillians j no wonder therefore that if any, tho' it be but adiftant Danger of this ap- pear, fuch as we are alarmed, and feize the Oppor- tunity to prevent its Approach by prudent Endea- vours and fervent Prayers to the blefled God, whofe Servants we are, and whofe Caufe in this World we believe to be that of Truth and Liber- ty. This Caufe Proteftant DiiTenters humbly plead with God and Man well knowing it is our Intereft and Duty fo to do 5 for it is eafy to fore- fee, if Popery fhould ever return hither, who are like to be its firft, tho' not its only Sacri- fice. In this Service then let us all agree > our Aim as far as I know is fingly this, to warn Men of the prefent Growth and Danger of Popery 5 to fhew them that this is juft what it ever was, without any real Difference in either its Princi- ples or its Spirit -, to raife and animate that Zeal againfl it which feems too much abated 5 to find out its lurking Places, and root it out of Mens Hearts, and {hew them the Ufe and Value of their Bibles for the Bible, the Bible, (fiid Mr. ChilUngworth) is the Religion of Prote- ftants. This Papifts conceal j this they corrupt and adulterate J to this they add, and from this they criminally take away> but this Proteftants prize and contend for, as the great Rule of our Faith, the Charter of our Privileges, and the on- ly Ground of our eternal Hopes : With this C 4 Sword X4 Popery //&^ great Corruption y &c. SwGvd of the Spirit, let us contend with Error and Sin j from hence let us learn to preach, and pray , and live 5 and when we have obtained Mercy from the Lord to be found faithful^ and having fer'* fved God and our Generation according to his Will^ fhall be dead and gone, may others rife up, and bear a Tellimony for God and Chrift, and true Religion, not only as we have done, but much more abundantly. ^e (M ) The Notes e?//^d' Church conftdered. I!' ■ I I. -I .1 M . , I ' '" III. I N A SERMON Pre ach'd at Salters-Hall^ Jan. i6y 1734-5-. By Sj^MUEL chandler. pmnes confitentur, in fola vera Ecclefia efle veram fidem, veram peccatorumremifTionem, veram fpemfalutisaeternae. Bellarm. de Not, Ecelef^ I Tim. iii. 14, if. The/e things write I unto thee, hoping to come unto thee Jhortly, But if I tarry long, that thou may eft know how thoti oughteft to be- have thy felf in the Houfe of God, which is the church of the living God, the Tillar and ground of truth, YO U have been already informed, that the Deiign of this Le£tureis to reprefentand expofe theAbfurdityjand antichriilian Na^ ture of the Corruptions and Errors of the apoftate Church of Rome^ and to confirm and efta- blifli you in the belief of thofc Do6trines of the Reformation, %6 TJoe Notes of Reformation, which have the dicred Writings, and all the valuable Remains of Antiquity to fupport them ; that you may be always upon your Guard, againll the Attempts of thofe who lye in wait to fe- duce you ixomthe iS'/>;^/iaV>' of the Chriflian Faith, toeniiave your Confciences to the tyrannical Im- pofitions of imperious and cruel Deceivers, and to bring you back to thofe impious Idolatries, which are a Reproach to the Chriftian Name, and con- trary to the plaineft Dictates of natural and re* vealed Religion. One would really wonder, hov/ fo monftrous a Perverfion of Chriftianity could ever take place, and by what kind of Arguments and Pretences, Mankind could be prevailed with to embrace and fubmit to a Scheme, which had they confulted their Senfes or their Reafon, or the facred Re- cords, they muft evidently have difcovered the Falfhood and Impofture of > Popery being really an ImpoHtion upon, and the moil palpable Con- tradidion to the plainefl Teftimony of each of thefe WitnefTcs, as will, I doubt not, be fully de- monitratedin the Courfeof theenfuingLedures. However, we are far from being ignorant of the Devices of Satan on this Head. Eccleliaftical Hif- tory furniihes us with a Variety of Caufes, to which this great Apoibafy from the Chriftian Faith and Worlhip hath been owing, which well deferve to be dillin6bly confidered, and reprefented to you. But I fhall only mention that particular one, which is more immediately and dire61:ly to my purpofe, which is the Power and Juthority of the Ch:irch ; or rather, the Superflition and Tyranny of the Bilhops and Clergy, who have appropriated the Nam.e of the Church to themfclves, and under that venerable Charaftcr have erected themfelves an Empire, upon the Ruins of primitive Chrifti- nnity, and the civil and religious Liberties of Mankind. And the Church conftdered. 27 And as it is but too true, that all the great In- novations, as to the Chriilian Dodtrine and Wor- ship, have been introduced by the Bifhops and Clergy, under the facred Chara6ber of the Church, and as the pretended Authority of the Church is the Pillar and Ground of the Corruptions of Po- pery at this Day, 'tis neceflary that we lay the Axe to the Root, and dillinftly confider thefe Itwo Things, I. What the true Notion of a Church is. And, II. What are the peculiar Ppwers and Privi- leges it is inveil^d with. 'Tis to the firft of thefe I am confined. The fecond will be treated of diilinclly by a very able Hand, with whofe Province I fhall as little as poflible internieddle. I am then to confider what the true Notion of a Church is > or what are the efiential Chara6ters of the Chriilian Church, by which it may be known and diftinguifhed from all other AfTemblies and Bo- dies of Men whatfoever. And here the only pof- fible Way of forming a true Judgment, is from the Holy Scriptures > becaufe thefe are the mofl antient Records of Chriftianity, written by the Apoftles and apoftolical Menj and becaufe they are, even our Adverfaries being Judges, the infal- lible Word of God. 4 Nor will they deny us the Liberty of judging concerning the Nature of the Church by this Rule, provided we will allow them thefe two fmall Things, viz. that the Church may judge for us concerning the Senfe of Scripture, and that the unwritten Traditions of the Church are of equal Authority with the Scriptures themfelves. And this poffibly we might be willing enough to do, if this plain Contradi6tion wiis not unfortu^ ipately in our Way, liiz. that the judging by Scrip- ture 2 8 The Notes of ture concerning the Notes of the Church, and yet allowing the Church to judge for us of the Senfe of Scripture, is rendering it impoffible to form any Judgment of either, and fuppoling that the Notes of the Church may beunderilood, before we know what in Reality they are. For if the Scriptures are to determine the Marks of the Church, the Scriptures muft be known and underftood, before we can form any Judgment from them what the Marks of the Church are. But if the Church is to judge for us what is Scripture, and what the Senfe of it, then we muft know what the Church is, and what her diftinguifhing Marks are, before we can pretend to judge what the Senfe of Scripture is. The Confequence of which is, that 'tis impofTibleto form anyjudgment of either. We cannot judge of the Marks of the Church by the Scripture, becaufe the Church is to determine the Senfe of Scripture > nor can we judgeof Scrip- ture by the Church, becaufe the Scripture is to fettle and determine the Marks by which we are to know the Church. So that according to this Way of arguing, neither the Church nor the Scriptures can have any certain Marks to diftinguifh and dif- cover them, whereby their Church will be of as little Signiikation and Authority, as they would fain have our Scriptures to be. And by further Confequence, the pretending to prove by Scripture what the Marks of the Church are, and yet affirming that tlie Church is to judge of the Senfe of Scripture, is fuppofing them to be both known before they are underftood, and their Authority demonftratcd even whilft it is incapable of being proved. Once more, if the Scripture be the Rule where- by we are to judge of the Marks of the Church, the Authority of Scripture muft be fuperior to that of the Church j and if the Church is to determine what is Scripture, and to judge of the Senfe of it. the Church Confidered. 19 itj the Authodty of the Church is fupcrior to that of the Scripture > and confequently, they are each of them of fuperior and inferior Authority to the other i they are each of them a Rule by which to judge of the other, and yet can neither of them be a Rule whereby to form a Judgment of either. To thefe fhameful Abfurdities are the Papifts re- duced, by pretending to prove from Scripture, what are the Marks of the Church, and yet affirm- ing, that the Church is to judge for all others what is the Senfe of Scripture. But 'tis no wonder, that they who can be llupid enough to believe, that a Wafer can be changed into the Body and Blood and Soul and Divinity of our Lord Jefus Chrift, iliould be difpofed and given up to believe all other Abfurdities and Contradictions whatfoever. But to leave them in Pofleflion of this Treafure, I ftiall come more dire61:ly to the Argument before me, and in profecuting it, ihall endeavour to do thefe two Things. 1 . To fet before you the Scripture Notion of a Church, and what are the peculiar and diftinguiih- ing Marks of it therein laid down. And, 2. To confider what are the Notes or Mark^ which the Papifrs give of a Church, andfhewyou either that they are no Marks of the Church of Chrift at all j or if they are, yet that they are Notes or Chara6ters which do not belong to the Church of Rome. I . I am to fet before you the Scripture Notion of a Church, and to give you the peculiar and dif- tinguiihing Marks or Notes of it, as there laid down. The origmal Word ix«Av, and that neither Apofiles, nor Bifhops, nor Elders are any otherwife to be confiderM, or owi)'d as the Church, than as they are united with the Body of Chriflians in the fame common Faith, Profeflion and Hope. And * Eph. i. 22, 23. t I Cor. xi. 18. % Ver. 10. % Afts xv. 4. ^ Vcr. 22. 32 The Notes of And this Bellarmim is fo very fenfible of, that though he produces the Words of my Text, iTje church is the pillar and ground of truth^ as a Proof that the Clergy in a general Council cannot err ; yet he doth it,' not by aflerting that the Word Church fignifies the Clergy or Bifhops, but that the whole Authority of the Church or Chriftian People ^ exifls formally only in the Prelates, even as the Light of the whole Body is formally in the Head> the good Cardinal taking it for granted that all the Chriftian People are ftark blind, and thence fhrewdly inferring that they are obliged to fee with his, and his Brethrens Eyes. But as 'tis one Part of the Chara&er of a good Pro- teftant not to renounce the Teftimony of his Senfes, nor to truft to other Perfons Eyefight whilft he has Eyes of his own, fo we can evidently difcern that this, and many other fuchTexts prove nothing about the Clergy's Infallibility 5 but that if the church is declar'd by St. Paul to be the pillar and ground of truth^ this refers to the Body of Chriftians profef- (ing, maintaining, and holding forth the true Faith of Chrift, and not to their Biihops andPaftors in Con- tradi6tion to them. Though I think the more probable Interpretation is, that the pillar and ground of truth relates to 'Timothy himfelf and not to the Church. The Direftion to Timo- thy was how to behave himfelf in the houfe of God^ and the Advice which the Apoftle gives him was fuitable to thisReprefentationof the Church, 'uiz. he was to behave as one who was a pillar in or foundation of that Houfe j which Timothy ^xo^tx- ly was, as an Evangelift and Prophet, and one who received his lnftru6tions immediately from an in- spired Apoftle, and was himfelf favour'd with fonie extraordinary Gifts of the holy Spirit. And what con- ♦To'-aaudloritas ecclefiae formallter non eft nlfi in prxlati.^, ficut vifus totius corporis formaliter eft tantum ift capite. I: J • c, i . the Church conftdered. 35 confirms this Senfe is, that St. Paul^ ^ fpeaking of James and John and Peter^ fays, thtj Jeemed tit be pillars. And indeed this Charadier of Pillars is frequently applied by the primitive Writers to the Apoftles, as I could eafily lhew,wereitnot foreign to the prefent Purpofe. But not to inflft on this^ yoU plainly fee front what I have faid, that according to Scripture, eve-* ry particular Congregation of Chriftians is a dif- tin£t and proper Church r, and that the catholick or univerfal Church confills of all the feveral Con- gregations of Chriftians throughout the World, who all together conftitute that one Body, of which Chrill is the proper Head and Governor j and thattherefore the Clergy's afluming and appro- priating this Name to themfelves, isanUfurpation of that Honour and Privilege which Chrill hath conferr'd on you 5 on you, fellow Proteftants, whom he hath pur chafed mth his blood y in whom ye are a cho fen generation^ aroyalpriefihood^ an holy nation^ and a peculiar people ^y that true church of the living God^ built upon the foundation of the Apofiles and Prophets^ J^f^^ Chriji himfelf being the chief corner ft one. And this is I . One eflential and unalterable Mark or Note of a Chriftian Church or Congregation j viz. the conftant and firm Adherence of all the Members of it to Jefus Chrift, as the common Head and Lord and Saviour of Chriftians, and the fubmitting them- felves wholly and intirely to his Influence and Di- re6bionj even as the Members of a natural Body are guided and afted by its natural Head. For we being many are one body in Chrift.^ and God hath gi- ven him \ to be head over all things to the churchy which is his body^ the fullnefs of him who filleth all in alL D Ah4 * Gal. ii. 9. t Eph. u 12, 15. 34 ^^ Notes of And this I rather obferve, becaufe Bellarmine thus defines the church : ^ "That 'tis an AJfembly of men^ frof effing the fame Chriftian faith ^ under the Govern^ ment of lawful Pafiors^ and particularly the Roman Pontiffs the only Vicar of Chrijl upon earth. But could the Cardinal imagine, that this would be taken for granted without Proof? Or that any one, who had ever read the New Teflament, would prefer the Pope, who is never once mentioned in it, to the Son of Godhimfelf, who is exprefly de- clared to be the Church's Head ? No : The vicarious Power of the Roman Pon- tiff is a thing abfolutely unknown to the Sacred Writings. 'Tis a facrilegious Ufurpation of that fupreme Authority with which God the Father hath invefted his only Son, to whom only our Sub- miffion is due in the great Concern of Religion, and eternal Salvation, in Oppofition to the Claims of all others, who would exclude him from the Government of his Church, or fhare with him in his legiilative Power. Neither be ye called majiers^ for one is your mafier^ even Chrijl^ "f are the Words of our Lord himfelf to his Difciplcs. And St. Paul tells the Ephefians^ \ that God had raifed Chrijl from the dead^ and fet him at his own right hand^ and hath put all things under his feet^ and gave him to he head over all things to the church : Head, as Governor and Lord, to appoint the Laws of his fpiritual Kingdom, the Doftrines of his People are to believe, the Form of Worfhip they are to obferve, and the Terms of Communion and Chriftian Salvation, by which all the Members of his Church are to be finally and eternally deter- mined. And as he fent out his Apoftles in his Name, and as his Witnefles, and under the Condu6b of his in- fallible * Ecclefiam veram effeccetum hominum ejufdem Chriftianae fidei profeflTione colligatum, fub regimine legitimorum paftorum, ac praecipuc unius Chrifti in terris Vicarii, Romani pomificis. Tom. 2. c. 2. fMatth.xxiii. 10. ^^Eph.i. 20,22, the Church conftdered, ^u fallible Spirit^ to preach his Religion in the World, their Teftimony is the Teftimony of Chriit, and to receive their Gofpel and Do6i:rinej is to receive and fubmit to Chrift himfelf, as Head and Legifla- tor in the Church. He that receiveth you^ i.e. you my ApoftleSj receiveth me^ ^fays our blelled Lord. Hence the Converts at Jerufalem^ who were the firft Chriftian Church that was ever planted, are defcribed as continuing fie dfaftly in the apfiles doc- trine and fellowjhip. \ Now as we have no full and certain Account of the Dodrines taught by Chrill and his Apoftles, but from the Records of the New Teftament, and as thefe contain the whole Revelation of the Gofpel, all that we are to believe and praftife as Chriftians : 'Tis an undeniable Confequence, that we can no other wife demonflrate our Subjecbion and Fidelity to Chrift, as Lord and Law-giver in his Church, than by our care in acquainting ourfelves with the Sacred Records of Truth, and religiouily adhering to them as the only Rule and Standard of our Faith and Worihip, as God fhall eqable us to underftand them-, in Oppofition to the- Claims of interefted Men to interpret them for us, and to all traditio- nary Doftrines and Pra61:ices enforced and recom- mended as of equal Authority v/ith them. For to argue as the Papiils do about the Church : Pro- teitants and Papiils agree, that the Scriptures are the infallible Word of God 5 but they do not both agree that Traditions are of equal Authority with the Word of God, or a fure Dire(5bion in all Mat-' ters relatin-o; to Confcience and eternal Salva- tion. And of Confequencc it muil be much fater to confult, and govern our Faith and Practice by that Rule, which is allowed onboch Sides to be in- fallible and divine, than by that which on one Side is affirmed to be fallible, human, fuperllitious and erroneous. D i But *Mattfe.x,4o, tA^sii.41, 1 6 The Notes of But I need not fuch kind of Arguments as thefc. You are ChrilHans, the Difciples of the Lord Jefus Chrill j and his Authority, 1 know, you mull al- low to be facred and conclufive. Hear then the Command of the Son of God. *= Search the Scrips fureSj faith he to the JewSj for i^ therd ye think ye have eternal life ^ and they are they which tejiify of me j and good Reafon there was for this Command, be- caufe an infpired Apoflle tells us. All Scripture is profitable for do^rine^ for reproofs for corre^ian^for infiruBion in righteoufnefs^ and are able to make us wife unto falvation^ thro' faith in Chrift Jefus. "f" The Letters of thefeveral ApofUes are almoll all of them written to the Churches, and intended for their Perufal and Edification. And St. Paul exprelly commands the I'hejfalomans^ t Stand fafi brethren^ and hold the traditions which ye have been taught^ whether byword or our Epistle. And that none might be ignorant of the Contents of his Epiftle, he tells the "thefjalonians^ % I charge you by the Lord^ that this epiftle be read unto all the brethren. And the Coloffians^ ^^ When this epifile is read amongfi you^ caufe that it be read alfo in the church of the Lao dice ans^ and that ye likewife read the epifile from Laodicea. So that the Writings of theNewTef- tament were intended, fellow Chrillians, for your Perufal, and without being acquainted with them, you can never continue in that Doftrnie of Chrift and his Apollles, the adhering to which is an ef- fential Note of the Chriftian Church. I will on- ly add further on this Head, That as far as Men depart from this Doftrine of Chrift and his Apoftles, fo far they ceafe to be Members of the Church of Chrift, and are to be marked and avoided by all the Faithful. Thus St. Paul * lohn V. 39. f aTim. iii. 15*, 16, 4: 1 Theff.ii. ij;, $i'Thefr.v.27. %C0l.iv.1C>. the Chuvch conjidered. 37 Paul advifes Timothy^ Thefe things teach and exhort. If any man teach otherwife^ and confent not towhole- feme words J even the words of our Lordjefus Chrift^ and to the doBrine "which is according to godlinefs — • from fuch withdraw thy felf. ^ Yea, the Apoftle goes yet farther, and pronounceth a feverer Cenfure on thofe who perverted or altered the Do61:rine and Gofpel which he preached. 'There are^ fays he, fome that trouble you^ and would pervert the gofpel of Chrifi. But thd" we^ or an angel from heaven^ preach any other gofpel unto you^ than that which we have preached unto you^ let him be accurfed. As we faid before^ fo fay I now again^ If any man preach any other gofpel unto you^ than that ye have received^ let him be accurfed. f But thus much as to the firll Scripture Mark of the Chriftian Church. I ihall mention but one more, and that is 2. The mutual and firm Union of thofe, who profefs the Doftrines of Chrift and his Apoftles, in the Praftice of univerfal Virtue, and efpecially, by the Exercife of fervent Charity and Lovej (ince nothing is more evident, than that the Dif- ciples of Chrift are to be diftinguifhed as much by theHolinefs of their Lives, as the Purity of their Faith 5 and becaufe the Love of the Brethren is made one of the diftinguifhing Marks of a true Chriftian by our Saviour himfelf. A new command^ ment I give unto yoUj that ye love one another > as, I have loved you^ that ye alfo love one another. By this fh all all men know^ that ye are my dijciples^ if ye have love to one another. + 'Tis, I confefs, difficult to judge of inward Prin- ciples and Difpofitions j and thofe who as to out- ward Appearance may profefs the true Faith, and wear the form of godlinefs^ may yet be fome of them inlxncere in the Sight of God, and no genuine D 5 Mem- * I Eph. vL j'-.j-, f Gal.i.7,8,p, 4: Johnxiii. 34,5)', jS The Notes of Members of die Church of Chrifl j and Men, who can judge only according to outward Ap- pearances, may be deceived in the Judgment of Charity which they pafs on them. However, we have one fure Rule to go by, and may certainly conclude who are not of the Church of Chriil > mz. thofe who openly and avowedly pervert and corrupt the Simplicity of the Chriftian Faith, by teaching Do6trines abfolutely fubverfive of the Nature and Delign of it > and who habitually dif- honour the Do6trine of Godlinefs, by the allow- ed Immoralities of a wicked life. Or if thou knoweft, Chriftian, any Societies of Men calling themfelves by the ChrilHan Name, who have put off Bowels of Compaflions, Kindnefs, Humble^ nefs of Mind, Meeknefs, Long-fuiFering, Charity and Love 3 and who, inftead of pradtifing thefe Virtues, excommunicate and damn, malign and re- vile, and by Methods of Iniquity and Blood, tor^ ture and perfecute and deftroy others, for their Ad- herence to the original records of Chriliianity, and the Purity of the Chriftian Faith and Wor- lhip> thou may'ft fafely pronounce them to be _, cut off from Chrift, to be of the Synagogue of S^- tan, and to be aauatedby that Wifdom, which is earthly^ fenfual^ and cle'viUfJj^ James iii. 14, if. Having thus conlidered the Notes which the Scriptures give us of the Church of Chrift, I now proceed to confider thofe which are laid down by Popifti Writers j tho' 1 think fuch an Enquiry is perfectly necdlcis, conlidering the Account they give of the Church and the Members of it. For iis Cardinal Bellarrnine makes it a Mark of the Church that they fiibmit to the i^f?;?;^;/ Pontiff, and cxprefly allows the molt notorious Sinners and fe- crct Iniidcls to be Members of it, fo they profefs to believe as the Church doth, and communicate in her Sacraments, what need Vv^e any Notes to difcover the Church ? The Church of Rome is well the Church confidered. 39 well known, and the Nations that adhere to her Communion i and all the Cardinals Marks can't make her more notorious than fhe is already 5 and if the Church of Chrift and the Church of Rome is the fame thing, and this is to be taken for granted as a firil Principle, 'tis as ridiculous to give Marks of the Church, as it wouldbeof theCityofi?^;;^^ itfelf, or of any other well known City or Coun- try in the World. But to pafs by this, and other things of the like Nature, le: us examine the Car- dinal's Notes particularly. Note I, The firft, according to the Cardinal, is, the very name of the CathoUckChurch .^ But I think this is direfb nonfenfej becaufe the Catholick Church is nothing but the Collc6bion of all true Chrillians and particular Churches thro' the World. And therefore to anfwer any Perfon enquiring, which, amongft all who bear the Chriftian Name, is the true Church ? I fay to anfwer him, that it is that which hath the Name of Catholick, is either to fay that the true Church is the Colle6bion of all the true Churches in the World, which is to fay no- thing to thePurpofe, becaufe it is no Anfwer to the Queftion > or, that it is fome particular Church that alTumes the Name of Catholick to itfelf j which is to fay worfe than nothing, becaufe 'tis to affirm that it is a particular Univerfal. And this Contra- diction the ^'xmto^ Roman CatholickvQ'AXyim^YiQS', becaufe 'tis faying that the particular Church or Congregation of Perfons called Chriftians in Ro}7ie is the univerfal Church, i. e, all the particular Churches of Chrifl: throughout the World. Belides, what can bare Names prove, which Men may take or refufe at pleafure, with Reafon or with- out it? Hcreticks themfelves have, as the Cardinal D 4 allows, * Ipfum catholicseecclefiae nomen. 4Q The Notes of allows, aflumed this Name 5 and if the bare afluming of it proves any thing, they have as much a Right 10 it as the Papi lis, Farther, there was a time when the Word Ca- fholick could not belong to Rome^ but did adually belong to the Converts of another City, viz, to thofe of Jerufalem j becaufe there were once no Chriftians but what were in that Place, the Gof- pel having been firft publifhed there 5 and therefore the Word Catholick can be no Proof that the Church of Rome is the only true Church, becaufe the Catholick Church exifted before there was any Chriftian Church in Romezt all. Or if by Ca- tholick Church be meant, a Church that holds that Do£brine which is common to all Chriftian Churches, then any Church which holds that Do6trine is as much the Catholick Church as the Church of Rome^ and therefore the mere Name can be no diilinguiihing Mark of that Church. Note II. The Cardinal's fecond Note is Antiquity ^hec^uCe^ as he fays, the true church is older than the falfe one^ as God was before the devil. But to this it may be anfwered, that bare Antiquity is no certain Evi- dence of Truth, becaufe there are many Errors and Falilioods which canboaft of Antiquity earlier than Chriftianity itfelf Thus Judaifm^ which is now jnere Superftition, was older than the Gofpel, and Idolatry older than both. And with refpe6t to the Chriftian Church, we know that there were Errors in it even in the apo- ftolick Age, which can never change their Nature, or be transformed into Truth, becaufe of their Plea of Antiquity. For Inftance : The worftiipping of Angels was introduced during the Miniftry of St.Paul himfclf, and yet itmuftbe allowed to be Superftition and Idolatry. For St. Paul himfelf cxprcifly the Church conftdered. 41 exprefly condemns it as fuch ; Let no man beguile you of your reward in a 'voluntary humility^ and worfiip" fing of angels^ vainly puffed up in his flefhlymind^ and not holding the head-y * and by Confcquence the Church of Rome^ which maintains and pra6tiles this old Angel Worfhip, doth not hold the Head, but hath cut: herfelf off from the Unity of the Chriftian Church, notwithftanding the Antiquity of this Superftition. However Antiquity maybe allow'd to be in fome Senfe a Mark or Note of the Chriftian Church, viz. when any Society of Chriftians hold the true Faith of Chrift and his Apoftles, which was at firft delivered to the Saints ; and this is Bellar- mine'^s lixth Note, viz. an agreement in dotirine with the ancient churchy or with that do6lrine which the apo* files delivered. And as this Note is the fame in the Main with the Second, I fhall confider it here. Now as there is no way of Underftanding the Apo- flles Do6lrine fo certainly as from their Writings, which are allowed even by our Adverfaries to be the oldeft Records of Chriftianity, this therefore is the only true Antiquity to which as Chriftians we are to Appeal. And we are content that the Con- troverfy between us and the Papifts fhall be deci- ded by this Ancient and Infallible Rule. But they, Confcious to themfelves, that there is nothing in this Antiquity to favour their peculiar Do6brines and Pra6bices, decline the Trial by this facred Judge, and fly to Fathers, Councils and Traditions, all of them later than the Writers of the facred Re- cords, and will not fuffer the Laity to read them, left they iliould difcern their grofs Abufes and Cor- ruptions of Chriftianity. However, to you my Brethren I appeal > and now call upon you to judge in the Fear of God, on which Side genuine Antiquity lies. As Proteftants then, ?.Wc * Ck)l.ii. j8; If. 4t The Notes of 1 . We renounce all dependance on the Pope of Rome^ and acknowledge one Lord, one Law- giver in the Chriltian Church, viz, the Lord Jefus Chriit i and the Reafon is, not only becaufe there is not one Word about the Pope and his Headfhip in intheNewTeftament, but becaufe Chrift himfelf fays, Om is your mafter even Chrift ; * and becaufe St. Paid fays, "There is hut one Lord^ and one faith j and that the ivhole family in heaven and earth is named of the Lord Jefus Chrift. t 2. AsProteftants we affirm that Saints and An- gels are not Mediators in Heaven for us, and that Chrift Jefus is our fole Mediator and Advocate. And here we have Apoftolick Antiquity to fupport us. For St. P<^/// exprefly fays, th^tihereisbutone Gody and one Mediator between God and man^ the man Chrift Jefus. ^ J. As Proteilants we affirm that Angels and Saints have no claim to Veneration and Wor- ihip. Here St. Paul is on our Side, who con- demns it asSuperftition and Will-worlhip, in the Place before cited ; and one greater than St. Paul^ even Chrift himfelf, whofe Doftrine it is. Thou (halt vjorftoip the Lord thy God^ and him only ftnilt ^thouferve."^^ Add to this, that Angels themfelves have condemned this Worftiip. Thus when St. y^^/j;^ fell down to Worfliip before the Angel's Feet, the Angel faid to him, See thou do it not^ for lam thy fellow -ferv ant. JVorfhipGod. W 4. As Proteftants we affirm, that in the Sacra- ment of the Lord's Supper there remains Bread and W ine after the Confecracion, and that they are not tranfubftantiated into the Body and Blood of Chrift. Here alfo, befides the Impiety, Abfurdity, and Contradiction of the doctrine of Tranfubftan- tiation, genuine Antiquity is evidently on our Side. For St. Paul exprefly calls that which we adually * Eph. iv. f. f iii. If. -^ I Tim. ii. 5". f* Mktth.iv. 10. ff Rev.xxii. 9. the Church confidered. ^45 aftually Eat and Drink in the Sacrament, Bread and Wine. As often as ye eat this bread ^ and drink this €Up^ ye do Jheiv the Lord' s death till he come. ^ f . As Proteilants we affirm that Chriftians have an equal Right to the Wine as to the Bread in the Eucharift. For thus fays St. Paul to the Corinthi- ans^ As often as ye eat this hread^ x?, T^vjile and drink this cup^ ye dojhew the Lord's death till he come. ^ 6. As Proteilants we affirm that the Eucharift is only a Memorial of Chrift's Death, and not a pro- pitiatory Sacrifice either for the living or dead. Let Chrift and his Apoftle determine. Do this^ fays Chrift, in remembrance of me. t And that all Chri- ftians were to receive the Elements with this View only, St. Paul affurcs the Corinthians ** from Chrift himfelf. And the Author to the Hebrews tells us, that by one offering Chrijl hath for ever per' felled thofe who are fanEiified j and that becaufe there is remijjion of fins under the new covenant^ there is no more offering for fin. \'\ 7. As Proteftants we renounce the Doftrine oir Purgatory, and affirm that the future State is no State of Probation, but a State in which Men are unalterably determined for Happinefs or Mifery. And here we have Scripture Antiquity clearly on our Side. Thus the wife Man, fpeaking of Death, fays, I'hen the Dufijhall return to the earth as it was, and thefpirit fhall return to God who gave it^ tt VN^ith- out any Intimation of ftopping at Purgatory by the Way. And St. P^^// affirms, that at the Judg- ment-Seat of Chrift every oncfijall receive the "things done in the body^ according to that he hath done^ whether it be good or bad-y § the necelTary Confequencc of which is, that there can be no Purgatory antece- dent to the general Judgment to cleanfe away Men's Guilt i * iCor.xi. i6. f Ibid. ^ Luke xxii. if. ** I Cor.xi. 24. If Heb.x. 14 — 18. :j:i Ecclcf. :di. 7. § 2 Cor. v. lo. 44 "^^^ Notes of Guilt i for then they could not receive at the Judg* ment according to the Deeds done in their Bodies. 8. As Proteftants we affirm, that the Worfhip of God ought to be performed in a Language which all Men underftand. And here we have not only the plain Reafon of the Thing with us, but apoftolick Antiquity too. For St. Paul tells the Corinthians J If I [peak with tongues^ i.e. in fuch a Language as thofe I fpeak to can't underftand, what Jhalll profit you? And hereupon he gives this Com- mand : Let all things be done to edifying, * And finally, as Proteftants we affirm that all Chri^ ftians have a Right to fearch the Scriptures, an4 make the beft Ufe of them that they can. And here alfo we have the Authority of Chrift, Search the fcripture. And of St. Paul^ Let the word of Chriji dwell richly in you in all wifdom^ teaching and admonifhing one another in pfalms and hymns ^ andfpi" ritual fongs, t Which Command would be impof- fible^ if they had not the Word of Chrift, and the Scriptures of Truth %o read and confult for them- felves. Now if thefe Proteftant Doctrines are as old as Chrift and his Apoftles, and were taught by them, as we fee plainly they were, it is evident that as Pro- teftants we have the San6i:ion of the moft venerable Antiquity on our Side, and this Note of the true Church of Chrift belonging to us, in its fulleft Per- feftion. When therefore the Papifts fcornfully cry out, and ask us : Where was your Church before Luther ^;^^ Calvin? The Anfwer is obvious : That the Do6trine of our Church was in the Writings of the infpired Apoftles, where theirs is never to be found 5 'twas the fame as was taught by Chrift him- felf, whom they have forfaken, and whofe Faith they have corrupted. And as to the Profeflbrs of our Dodrines, they were to be found among ft thofe Martyrs; * I Cor. >iii. 6 — id, t CoJ.iii. \$. the Church confidered. 45 Martyrs and Confeflbrs, whdfe Blood their Church hath cruelly Ipilt 5 who had from their Bifhops, and Clergy, and Monks, like the antient Worthies, the trial of cruel mockings andfcourgings and bonds and imprifonment^ who were ftoned^ fawn afunder^ flain with the fword^ wandering about ^ thro* their Perfi- dioufnefs and Cruelty, being defiitute^ affliHed^ and tormented^ of whom the world was not worthy^ wan* dering in de farts and in mount aim ^ and in dens and caves of the earth. We willingly acknowledge thefe were our Prede- ceffors, even thefe perfecuted Difciples of the cru- cified Jefus, who protelled againft the Abominati- ons of their Church, and were put to Death by them for theTeftimony of Jefus. But now what genuine Antiquity have thePapifts to boaft of in Vindication of their Doftrine and Worfh ip ? I confefs that they have Antiquity for many Things older than the Religion of Chrift and his Apoftles : They have all the idolatrous Nations of the Earth, and the falfe Prophets and Deceivers amongft the Jews^ wholly on their Side, by whofe Authority and Examples they may (if they pleafe) vindicate their own Idolatries : They have the E- gyptian men- eaters, Antiochus Epiphanes^ Nero^ Domitian^ and other Monflers of Mankind, who went before them in the Meafures of Perfecution, Cruelty and Blood : Yea, they have the Example of one more antient than all of thefe, that we will allow them to glory in, even his, who as our blef- fed Saviour tells us, * was a Murderer from the be- ginning. Other genuineAntiquity they have none to plead. Many of their Doftrines were unknown to, or ab- horred by the primitive Church, and are mere No- velties and Innovations, that were originally intro- duced by Superflition, and then maintained by cm- elty and Blood. Thr * Johnviii. 44. j^6 The Notes of The Supremacy of the Pope, and his Title of Univerfal Bifhop, was firft confirmed by a Murde- rer, even by Phocas to Pope Boniface III, who per- {u2ided Pbocas to ordain, thatthe Church of Rome fhould be the Head of all Churches, and that the Biihop of it fhould be called, Oecumenical or Uni- 'vcrfal Bijhop. This was above 600 Years after Chrift. And tho' Bellarmine denies that this Title was then firft given the Pope, yet nothing is more evident than that the Popes before this did not afliime it as a Title belonging to their See. For Gregory the Great, who was the immediate Prede- cefFor of Boniface except one in the See of Rome^ reje£fced this Title of Univerfal Bifhop with Ab- horrence,and tells Af^^/n to j the Emperor in aLetter to him, ^ that it was "f a blafphemous title^ and that no one of the Roman Pontiffs ever ajfumed [0 fin- gular a one. And in his Letter to John^ Bifhop of Conftantinople^ t he fays to him : What wilt thou fay to Chrift^ the head of the univerfal churchy in the day of judgment^ who thus endeavour efl to fuhjeU his members to thyfelf by this title of Univerfal ? JVloo^ I ask thee^ do ft thou imitate in this but the Devil? And in his Letter to Conftantina the Emprefs, § he fays. His pride in ajjuming this title floewi'd the times of antichrift were at hand. Again, the Intercefiion of Saints and Angels is a Do6trine of which there is not the leaft Intimati- on in the Writings of the two firft Centuries, and therefore it wants the Note of genuine Antiquity > though itmuftbe allowed to have been introduced in *L.4. Ind. 13. P. 157. t Abfit a cordibus Chriftianorum nomen illud blafphemiae, in quo omnium fecerdotum honor adimitur, dum ab uno fibi dementer arrogatur. Certe pro Beati Petri, Apoftolorum principis, honore, per venerandam Chalcedonenfem Synodum, Romano Pontifici ob* latum eft. Sed nullus eorum unquam hoc fingularitatis nomen af- fumpfit, \ Id. Ibid. Epift. 38. 5 Ep. 34. the Church conftdered. 47 in the very next Century following : Origen and Cyprian exprefly favouring this Superftition. As to the Worfhipof Saints and Angels, this is ftill of a much later date, efpecially as a ftanding generally received Do6trine of the Church. For though Athanafius was for worlhipping Saints, yet Cyril who lived in the next Century fays, * TVe neither call the holy martyrs Gods^ nor are weufedto worjhip them. St. Auftin affirms, that neither Saints nor Angels mil he worjhipped. And even as low down as Gregory^ in the 7th Century, he tells us, ^ that Angels refufedto be worJJjippedJince the appear'' ance of Chrift. As to the Worihip of Images, though Superfti- tion had brought them in in the third Century, and though as Platina tells us, they were in the Church of Rome in the fourth, yet Pope Gregory before- mentioned, exprefly condemns the Worfhip of them, inhisLettertOiy^r^^^jBifhopof Alarfeilles. t Yea in the 8th Century the Worihip of Images was condemned by a Council at Conftantinople in the Year 7f f , confilling of 3 38 Bifliops. Nor was it till above 30 Years after this, that this Idolatry was eftabliihed in the Chriftian Church by the fecond Council of iV/V^inthe Year 788, by the Intrigues of the Legats of Rome^ and under the Influence of Irene the Emprefs. As to the Dodrine of Tranfubftantiation, it doth not appear to have been fo much as broached till the 8th Century, when it was fo far from being received as the Doctrine of the Church, that it was warmly oppofed by the moft learned Men of that Age, and cenfured as an Innovation. The Name itfelf was no older than the twelfth Century, nor the Doftrine ever decreed or eftabliflied by any general Council, till the Council of Trent in the Year iff i. And ♦ Cont. Jul. p. 203. Ed.Spanhem; t T.3. p. ao. 4: T. 3. 17. Ep.iii, 48 The Notes of And as the Sacrifice of the Mafs depends on that of Tranfubilantiatioft, it mull be as novel a Doc- trine as that 5 nor is any Thing more certain than that the bell Writers for many Centuries make the Death of Chrill on the Crofs, the only propitiato- ry Sacrifice for Sin. As to the Communion in one Kind only for the Laity, this was never introduced till the twelfth Century j and the Council of Conftance^ * though they decree the Communion for the Laity to be re- ceived only in the Species of Bread^ yet in this De- cree they own, that Chriflinilituted the Sacrament in both Kinds, and that in the primitive Church this Sacrament was received in both Kinds by Be- lievers ; thus impudently did they obtrude their own Decree on the World, in Oppofition to the acknowledged Appointment of Chriil, and the Praftice of the primitive Church. And yet the Papifls have the Faceto boall of Antiquity ! As to Purgatory, there is not the leaft Mention of it in the two firft Centuries, and the Notion was fir ft introduced by Origen in the third, or rather to- wards the Beginning of the fourth j though Bel- Jar mine himfelf acknowledges, \ that Origen' s Pur- gatoiy "was very different from that of the Popifh Church, and derived from the Platonick Philofo- phy. And therefore as Origen'* s Purgatory is too late an Invention to have the Sanation of true An- tiquity, much more is the Popilh Purgatory too late, which though it takes its Rife from Or;^^;?'s is quite different from it. As to the Worlhip of God in an unknown Lan- guage, this is not only condemned in the moft ex- prefs Manner by St. P^/^/, as hath been before ob- feived, but is contrary to the Pra6lice of the Eaftern and Weftern Churches, for many hundred Years; when the Latin and Greek were as much vulgar or common Languages, as any modern Languages whatfoever. Pope JohnYlW.m the pth Century, * L^Enf.VoL I. p. 38(5. t T. 2. 1. i. c. 2. though the Church confidered, 4^ * though he at firft cenfured the Slavonians for cele« brating Mafs in their own Tongue^and commanded them to do fo no more, yet upon better Information he wrote to their King a Letter, in which he tells him, that it was not contrary to Faith and found Doctrine to fay Mafs and Prayers in their own Tongue^ and therefore permitted the Gofpel to be read and Prayers faid in the Slavonian Language. Nor was it till loo Years after, that Pope Gregory VIL forbid the Celebration of divine Offices in this Way, commanding the Prince of that Nation to oppofe the People herein with all his Forces 5 which gave Occaiion to numberlefs Cruelties and Slaughters. And finally as to the Ufe of the Scriptures 5 that they wercuniverfaily allowed to Chriftians for their Perufal, is evident from their being tranflated into fo many Languages, and from the moil exprel^ Tellimony of the beft Writers, during the firil twelve hundred Years and more after Chrift. Nor could there be any other End of prohibiting them, than to retain thePeople in profound Ignorance, and keep them in a quiet Subje6lion to the irrational^ unfcripturalandantichriflian Inventions and Super- flitions of the Priefts. By this Account you fee that there is no Compa- rifon between the Antiquity of the Protellant and Popifh Do6trines > and that the true genuine Anti- quity is on our Side 3 and that their diftinguifliing Tenets and Pra6lices are mere Novelties and Inno- vations that have neither the Teilimony of Scrip- ture, nor the primitive Writers of Chriilianity to defend and fupport them. Note III. The Cardinal's third Note is, a perpetual and un- interrupted Duration. But this is nodiftinguiftiing Note of the true Church, becaufc Idolatry and Pa- E 4 ganifm * Goun. of Tnnt, p, fS;. JO The Notes of ganifm may lay a better Claim to this Note than the Church of Rome^ which-feems to have began from the firil Ages after the Flood, and continues to this very Day amonglt many Nations of the World. fiefides, as the Cardinal allows in his iixth Note, that confent in Do6trine v/ith theantientapolfolick Church is another Note of the Church, it follows that where this Doctrine is departed from, there can be no true Church of Chrift, even though there may remain the Chriftran Name^ and fome external Profeffion of Chfiflianity. And as it hath been Ihewn that the Church of Rome is fcandalouf- ly departed from the apollolick Do6trine, fhe wants the bell Note that can be given of her being the Church of Chrifb. And tho' there is Reafon to think that there will always be a true Church of Chrift on Earth, yet this doth' not depend on any particular Churches unin- terrupted Duration : For particular Churches may grow corrupt and utterly ceafe, as was the Cafe of the Stven Churches in Jy?^, mentioned in the Re- velations, and yet the true Faith and Church be ftill preferved amongfb others. And, of Confe- quence, the continued Duration of the Church of Rome^ as a Body of MencalUngthemfelves by the Chriftian Name, is no Proof that the Faith of Chriil is not perverted and corrupted by her, nor of Con- fequence that ilie is the true Church. Note IV. The next Note is the Amplitude of the Churchy or the Multitude and Variety of Believers in it > be- caufe the catholick Church, as the Cardinal ob- ferves, muil embrace all Nations, and Kinds of Men. But if this be a good Note, I am fure the Church oi Rome can't be the true Churchy be- cauleitis not catholick in this Refped, there be- ing but few Nations in the World comparatively, who the Church confidered. yi yho embrace her Communion. The Pagans and Mahometans are vaftly fuperior in Number to the Papifls J and if the different Denominations of Chriilians, fuch as Proteftants, Grecians, Arme- nians, and others that may be named, are added to- gether, who renounce her Communion, the Mul- titude will be much larger than the Church o^Rome can boaft of. Befides 3 if this be a diftinguifhing Mark of the true Church, it muft be fuch a Mark as is infepara- ble from her. But this cannot with any Truth be allerted : For in our Saviour's Time 'twas but a //>- tie flock^ as he exprefly calls it ; and for feveral Years it was almolt wholly confined to the Jew- ifh Nation 5 nor can it be made appear, that there ever was a Time when all Nations embraced the Chriftian Faith, much lefs the Faith of the Church of Rome. The Truth is, the Number of Believers is a purely accidental Thing, and the fpreading of the Gofpel entirely dependent on the Difpofals of Providence. Nations that have embraced the Gof- pel, have had it taken from them > witnefs the fa- mous Churches o^ Jfta and Africa^ which are now no more, tho' they were formerly more numerous than all the Churches who are within the Pale of the Church of Rome : And others who now have it not, may, in God's good Time, be favoured with it J the Church, in the mean time, remaining the fame, whether more or fewer Nations embrace her Faith, or enter into her Communion. The Time hath been when Herefy itfelf could boaft of Numbers, and the M^orld wondered to fee itfelf become Arian. But Papifts will not allow that this is a conclufive Argument to prove that the Ariam were the true Church of Chrill. Note V. The next Note is, the Succeffion of Bifhops in the Roman Church from the Apo files to theprefent Day -, E z a jz The Notes of a Note, which tho' of no Significancy, Is infifted on by many who call themfelves Protellants, asne- ceilary to the Validity of all Sacraments and Ad- miniftrations in the Church. But to all fuch vain Pretences I anfwer, that the Terms of Salvation and Communion are fixed by God in the Gofpel of Chrill, and that a fincere Com- pliance with them will fecure Men of the Bleffings of Redemption, independent of any Succeflion of Bifhops and Pallors from the Church of Rome^ or any other Church whatfoever. The Circumllances of the Chriilian World, I am fure, mull be very deplorable, if the Validity of all Adminillrations in the Church depended on fo precarious a Founda- •tion. For hov/ ihall ChrilHans know and be af- fured that the Succeflion hath never been interrupt- ed ? Who will undertake to fliew them the Chain whole and unbroken? A fingleLink mifling, upon this Scheme, unchriftians them at once, and leaves them to the uncovenanted Mercies of God. And can any Man of common Senfe, or that hath any .Notion of the moral Attributes of God, believe this to be the Gofpel Scheme, or that God hath left Mankind to fuch a miferable State of Uncertainty ? Is there one Word of this Abfurdity in the facred Records ? or of the Neceffity of fuch a fucceflive Ordination to the Efficacy of God's Word, or fecuring the Benefits of Salvation? In vain haft thou filed thy precious Blood, OJefus, thou Son of the eternal God, if there be no Virtue in thy Sacraments, unlefs adminiflred by Men who can derive their Orders without Interruption from thy Apoitlcs! Muflthe Efficacy of thy Sufferings depend on the precarious Claims of thofe who have no Records, no certain Fa6ts to make them good ? Hafl thou made the Validity of thy Miniflers Ser- vices to depend on the Orders they receive from the Syna^onie of Satan ? ^^ That the Church confidered. yj That fome of the Popes of J?^;;^^ have been Mon- iters of Wickednefs, and guilty of the moll exe- crable Crimes, the Papills themfelves allow. And were thofe Monlters the Bilhops of Chrift ? Could there be no true Miniilers, no Paltors of the Chri- llian Church, without their receiving a San6lion from fuch impure Hands ? Is it any Honour to Pro- teflant Epifcopacy, to derive all its Claims from thofe who were not only a Scandal to Chriltianity, but a Reproach to Men ? Befides \ How fhall we determine the Right when the Popedom was divided, and there were two or three Popes together, anathematifingand damning each other? And yet every Chri llian mud be fure from which of thefe Popes his Bishop hath derived his Orders J and, which is as difficult, that this Pope was the genuine Succeflbr of the Apoftles, if the Validity of all i\dminifl:rations depend upon this regular boafted Succeflion. I will venture to affirm that the Proof of this is an abfolute Impoffibility ; and that if it could be proved, it would iignify nothing, becaufe the Church of Chrift depends not on the Succeffion merelyofanyOrder of Men, but on the Succeflion and Prefervation of the Chriftian Do6trine. Could the Popes of Rome prove their regular Succeflion from the Apoftles, yet if they have departed from the apoftolick Faith, they are not Chriftian Bi« fliops, and therefore their Ordinations are no more valid, than if they proceeded from an /«^//^;/ Brach- man, or a Mahometan Dervife. Not to add that the Arians heretofore boafted of this Succeflion, as doth the Grecian Church to this Day 5 who yet will ne- ver be allowed by the Church of Rome to be the true Church upon this Account. The fixth Note I have already confidered. E } Note 54 Tloe Notes of Note VII. The Cardinal's feventh Note is, the Union of the Members amongft tJjemfehes^ and with the Heady be- caufe the Church is called one Body ^ one Spoujbj and one Sheep fold; But if by the Union of the Mem- bers amongllthemfelves, he means their being called by any other common Name than that of Chrii!:, this Note is not goodj St. Paul having given it as one Mark of Schifm, to fay, I am of Paul, I am of ApoUos, and I of C^^h^s. And if he means by the Union of the Members with the Head, their Union with the Pope as univerlal Bilhop, t'his can be no Note of the Church of Chriif, becaufe this Title did not belong to the Popes, and was not af- fumed by them, till above 600 Years after Chrilt, unlefs the Cardinal will affirm, there was no true Church till the Time of Boniface III. Befides, the mere Union of Perfons one with another, is no Note of Truth or Righteoufnefs! The Pfalmift complained in his Day, The kings of theearth fet them f elves ^ and the rulers take counf el to- gether again ft the Lord^ and again ft his Anointed . And yet this Confederacy was no Proof that their Caufe was good. In the CliriftianChurch^f; /W/j have been as much united as the Catholicks, Pagans have been as much united as Chriflians, and Mahometans are to this Day as much as either. But will this prove that Herefy is truth, that Idolatry is true Worfhip, or Mahomet upon a Level with the Son of Cod ? But fuppofing that Unity is a Note of the true Church, how will this prove the Church oi Rome to be that Church ? Are there no Differences then of Importance amongft the Members of her Com- munion? Suppoiing there is not, yet how have they maintained the Union they boaft of?. Why, by Violence, and the Terrors of the civil Power : By MafTacres, Dragooning, and the cruel Mercies of an horrid Inquifition : Or elfe, by keeping their People the Church confideyed. yy People ignorant of the Word of God, that they nir^y not have Eyes to fee, and Ears to hear, and • Hearts to underltand, that they might be converted and laved. And is an Union, promoted by fuch antichrilHan Methods, a Note of the true ChrilH- an Church ? But how vain is this Pretence to Unity amongft the Members of the Church o^ Rome. Even thofe they call Heads of their Church, have differed from each other. ^ Stephen VI. abrogated the Decrees of Pope Formoftus his Predecellbr, drew his Body out of his Sepulchre, cut off his Fingers which heufed in Ordination, and threw them in- to the I'tber-y alledging as a Reafon, that he ob- tained the Popedom by Perjury. Romanus the next Pope, abrogated all the Decrees of his Predeceflbr Stephen 5 and as Platina obferves, this Quarrel had fuch bad Influence, that every following Pope in- fringed, or wholly abrogated the Ads of the Fore- going. But this is but a fmall Matter. The Chriftian Church was divided for near forty Years together, by the Faftions of the Anti-Popes, there being fometimes two, fometimes three together, each of them afTerting that he was the only lawful Pope, and anathematiiing the other, and putting the Princes and People who would not acknowledge them, under an Interdift. And as the Heads of their Church have been thus divided, fo alfo have the Members of it too, and indeed are to this Day. Thus the Jefuits and Janfenilts are as much divided as any Proteftants about Predeftination and the like Articles 5 the Dominicans and Francifcans about the immaculate Conception of the Virgin M^r>. Others of them differ about the Infallibility of the Pope : Others whether the fupreme Power refides in a General Council or the Pope> the Synod of Conftance de- E 4 termining * Platina: f6 The Notes of termining f6r the Council, that of Trent for the Pope : Others finally, about the Obligation of the Pope's Conftitution Uitigcnltus^ and the Truth of the Do6trines contained in it. And thefe Differences amongft the Papifts are fome of them of the highcft Importance in their Scheme, and relate to the Foundations of the Church, and therefore of much greater Confe- quence than any amongft confillent Protelliants, who all of them agree in one common infallible Head of the Church, and in one fixed unalterable Rule of Faith and Worlhip. Note VIIL The eighth Note, and the only one which I fhall further mention, is, SanHity of DoHrim \ and the Churchy as BeUarmine obferves, is called holy^ hecaufe its ProfeJJion is holy^ containing nothing falfe as to Do5irine^ nothing impure as to Morals. As to this Note I would obferve, that any Perfon, or particular Churches afiuming the Name of holy, doth not prove that it is adually fo. For thus the Jews amidft their moft abominable Corruptions,faid %o others. Standby^ for I am holier than thou j ^ who yet were an offenfive Smoak before God : Nor doth it follow, that becaufe the true Church of Chrift, in all Ages and Nations, hath a juft Title to the Charafter of holy, that therefore the Church pf Rome^ or any other particular Church, is an holy Church J becaufe particular Churches may depart from the Purity of the Chriftian Profeffi- on : And that this is really the Cafe with the Church of Rome^ may be made evident by almoil: innume- rable Particulars. Give me leave to mention a fev/ out of many. The Do6trine of the Pope's Supremacy, and pf hi§ Plenitude of Power, and of his being the yifibk f Jfaiah Ixv. 5". the Church confidered. 57 vifible Head of the Church, is not aDo61:rineof Godlinefs but Gain, and hath been adually abuied to the moil enormous Immoralities. 'Tis in itfelf an impious Invalion of the Prerogative and legif- lative Power of Chrift, who is the fole Head of the Church, and hath never appointed any vifible Head or fubftitute, under him. Under this pre- tence, Popes have been guilty of the moil execra- ble Wickednefles : They have abfolved Men from the Obligations of the moll facred Oaths, broken the publick Faith, excited Subje<5ls to Rebellion againil their Princes, w^arranted private AiTaffinati- ons and fecret Murders, fan6lified unnatural Con- fpiracies, and publick MaiTacres j diiTolved ma- trimonial Contracbs, and juilified adulterous and inceiluous Marriages, and granted Abfolution to the moil notorious and abominable Sinners. I have indifputable Fa6ls fovallthefe Things, which evenPapiils themfclves cannot deny. Again, the Interceifion of Saints and Angels, and the Adoration they pay to them, and the Vene- ration they give to Images, Wafers, Pi6lures, Re- licks, and the like Things, is a defiling the Tem- ple of God with Idols, and in fome reipe6ls as for- did an Idolatry as ever was praftifed by the Heathens 5 who indeed fome of them worfhipped Animals to us deteilable, but to them ufeful and beneficial. Whereas Papiils bow down to dead Bodies, and even the fmalleil Bones or Fragments of thofe bodies ; which had they but touched un- der the Jewijh Difpenfation, they muil have re*- rmined unclean feven days. * Yea the Law was yet feverer; JVhofoevertoucheth adeadhody^ or a bone of a man^ or a grave^ Jhall he unclean [even days. And themanthatjhall he unclean^ and Jhall not 'purify him" felf^ that foul Jhall he cut off from the congregation. And yet have I my felf feen, the Bone of a dead Man enfhrined in Silver, folemnly placed on the pretended * Numb. xix. i6, iq. J 8 The Notes of pretended Altar of God, fprinkled with Incenfc, receiving Adoration from a purpled Prieil:, eleva- ted to the People, prefented to an high-born Im- Eerial Princefs, and reverendly and devoutly faluted y her on her Knees,, as if her Saviour had been prefent, andcomeinPerfonto demand her Subjec- tion and Homage. Good God ! Is this Idolatry, this Worfhip to a Bone, the Religion of Jefus ? Is this the purity of the Faith and Worfliip of Rome ? O my foul come not thou into her fecret^ unto her affemhly mine honour he not thou united. Again, what is there in their Do£brine of Tran- fubilantiation but a Mixture of Abfurdity, Con- tradidionand Blafphemy ? ThePriell he pretends to turn his Bread into his Saviour's Body and Blood and Soul and Divinity, Prefcntly he adores hiri, and holds him up to the People for Adoration. Then he immediately devours him, digefls him, and at laft cafts him out as an unclean Thing, mo- defty forbids me to mention where. How evidently are the Doftrines of Purgatory, private Mafles, auricular ConfelHon, priellly Ab- iblution. Penances and Satisfa6tions, venial Sins, and the like Falihoods, all calculated to promote the Pra6tice of Sin, and render Men eafy in the Commiflion of it ? But it would be an almofi; end- lefs Task, to run thro' all thefe and other Dodrines of Popery, and fhew you how they are calculated for the Church'sGain, and to defeat the great defign of the Gofpel Revelation, which is to prepare Men, by the Praftice of Univerfal Holinefs and Virtue, for the Reward of eternal Life. And yet the good Cardinal aflures the World, that his Ca- tholick Church maintains no Error, no Turpitude, and teaches nothing contrary to Reafon, tho' it doth many Things above it. But thanks be to God, v/e know their Errors, anddeteil their Abominations, and areas fure that they have corrupted thefimpli- ^ityof the Chriftian Faith, and the purity of the Qoipcl the Church conftdered, 59 iGofpel Worihip, as weare that the Scriptures are the infallible W ord of God. And therefore let me, as an inference from the whole, Exhort you to beware of all Approaches to the Communion of the Church of Rome-, for if ihe is fairly and impartially tried by fome of her own Notes, file mult be condemned as a falfe and anti- chrillian Church. I know very well, that there are amongft us Men who allow her to be a true, tho' corrupted Church, and who derive their own Sue- ceffionof Bifhops from thofeof her Communion, and think that the validity of their own Sacraments and Orders depends on her preferving that Succeffi- ^ on entire 5 and who farther freely allow that Men may be faved within the pale of xhcRomiJIo Church, according to the Terms of the Gofpel Covenant. And I own that thefe and fuch like Concellions may be very neceflary to the fupport of fome cer- tain Schemes, Pretences and Claims. But I am very certain it is doing no Credit, nor bringing any Security to the Protellant Caufe > efpecially as thofe who make thefe Allowances, to the Church of Rome^ condemn all who diflent from themfelves, as guilty of Schifm, and all their Sacraments and Adminiftrations as null and void. But let us take heed. Fellow Proteftants, of fuch large and fatal ConcefHons as thefe > which thofeof the Romijh Church actually employ to in- veigle and deceive Men into their Communion. They tell them, that Proteftants themfelves allow their Church to be a True One, and that Per- fons may be faved in and by their Communion, And if this be fo. What effe6tual Reafon can be urged to prevail with Mentoforfake it, or hinder others from embracing it ? But I think nothing is more evident, than that the Church of Rome cannot be, inany Senfe, the true Church of Chrift, bccaufe {he hath forfaken both the DoiSbrines and Worihip of that Church. Her Doctrine is impure, and her Woriliip Idola- trous. 6o The Notes of trous. The Gofpel fhe believes and preaches is a quite different one from what was taught by Chrift and his Apoftles, and fhe hath made void the Com- mandments of God by her Traditions. She teaches, forgive the Expreffion, 'tis not mine, but St. Paul' Sy '^dodirinesof devils^ for bidding to 7narry^ and commanding toahfiainfrommeats^ which God hath created to be receive divith thank [giving. Her com- ing hath been after the ivorkingof Satan with power ^ JignSj and lying wonders ^with all deceivabknefs ofun- righteoufnefs in them that ferifh^ hecaufe they receive not the love of the truth that they may befaved. She leads Men to other Saviours and Mediators befides the only one which God hath appointed, even Je- fus Chriit, and boafts of another fund of Merits for Sinners to depend on, befides thofe of the cru- cified Redeemer. She hath abfolutely altered the Terms of Chriftian Communion and Salvation, and teaches Men how to commute with Almighty God, and compound for the groffeft Immoralities of a wicked Life. She hath uncharitably excom- municated all who have protefted againft her Cor- ruptions, and is therefore a Schifmatical as wellas an Apoftate Church. She hath altered the Infti- tutionsof Chriil, in oppofitionto what flie own- ed to be his Will, and the Pradice of the Primi- tive Church, and is therefore fe If- condemned^ and guilty of Herefy as wellas Schifm. Now isitpolTible that that Church, thatidola* trous, heretical, and fchifmatical Church can be the true Church of Chrift > or if we allow her to bea branch of Chrift's Church, is flie not a branch that beareth no good Fruit, or rather, a corrupt- ed, withered, dead branch of the true Vine? Or, to ufe Bellarmine's Comparifon, can fhe be confi- dered in any other Relation to the true Church, than 2iSthehairs^ or nails ^ or evil humours in an human bo' dy^ i. e, fuch things as Men cutoff and purge out from their Bodies, to prcferve the Decency and Life of * I Tim.iv. I, 3. the Church confidered. 61 of them ? How then can that part of the Church, which hath no vital Principle herfelf, give Life to her Members ? How can they be fiived by the Com- munion of that Church, which hath no more rela- tion to the true Church of Chrift, than the dead Branches have to the Vine, or our very Excrefcen- ces to the human Body. Were there any of the Members of that Church here prefent, I would befeech you by the Mercies of God, and the love of Jefus, and the Compaffion due to your own Souls, that you v^^ould confider what Danger you are in, by believing the Errors, and conforming to the Practices flie enjoins. Can any of you imagine that a Man can make his God, and a Prieft turn a Wafer into his Saviour ? Can you eat your Saviour and God at a Morfel without trem- bling? Can you truft to the Mediation of Saints and Angels, in defiance to the plani Do6]:rine of an infpired Apoftle, affirming that there is but one Mediator between God and man^ e^ven the mcin Chrijl Jefus? Will you dare to worihip Pi6lures of the invifible God i when God himfelf tells you, you fhall neither make imcuges^ nor how down to them and ferve them ? Will you venture to venerate and wor- fliip the dead Bodies and Bones even of Saints, who were they living, would reie6c fach Adoration with Abhorrence ? Is not this barefaced Idolatry, thus to give Adoration, though of an Inferior Kind, to mere Idols, without any Warrant from God, yea in dire6t Oppofitionto his moftexprefs Order to the contrary ? And can thefe idolatrous Pra6tices be vindicated by any other Arguments, than thofe which the Pagans of old ufed in Vindi- cation of their Superftitions and Idolatries ? Atleaft, let me prevail on fuch, if any there be here, to make a fair Examination, and to try thefe Doftrines and Pra6bices by what your own Priefts being Judges, is the infallible Word of God. As Proteftants we defire not to be believed for our own Word. 6t The Notes of Word. We appeal to the molt aiithentick Anti- quity and Authority. And we would have you ap- peal'to^ and judge by the fame ^ and if your Prielts and Confeflbrs refufe you this Liberty, doth it not look like fufpeding then' own Cauie ? Mull it not be becaufe they dare not trull the Decilionto that facrcd and impartial Judge? I know they will tell you, that the Scriptures are hard to be underllood; Ask them then, why they appeal to Scripture for the truth of fome of their own Doctrines, and whether there be no Pallages of Scripture plain, but juflthofe which they quote? If they tell you, 'tis dangerous to read the Scripture, ask them, why then did Chriil command us. Search the fcriptures ? Did the Saviour of Mankind give this Command only to enfnare Men into dangerous Errors? Oris this the only Infcdlibility of the Word of God, that it will infillibly lead thofe who honeilly read it into damnable Miftakes? 'Tis Impiety to alTert it, and Blafphemy againll the Holy Spirit of God, under whofe Infpiration it was originally written. How God will deal with thofe who, in the Romijh Church, are invincibly ignorant of the Chrillian Faith, and dellitute of the Word of Salvation to enlighten them, I will not pretend to determine. I am £ir from abfolutely excluding them from allShare in his tender Mercies. However, fure I am that Popery is not the Religion of Chrift, and that Ido^ latry is reprefented in Scripture as one of thofe Crimes for which the wrath of God cometh on tht children of difohedience. And • therefore tho' there maybe aPoifibility of their efcaping eternal Con- demnation in that Church, it cannot be as Members of it, nor according to the fettled Conditions of the Gofpel Salvation 5 and we mull, I think, leave them in the fame State as Jews^ Mahoynetans^ and Pagans^ to the vmcovenanted Mercies of God, and to the Difpofals of his infinite Wifdom, who will deal with all Men according to Equity and Truth, and the Chuixh confide red. 6^ and accept every one in every nation^ who fears him^ and worketh righteoufnefs. This poflibly may in fome Men's Judgment be counted Uncharitablcncfs. But I would fain know, whether the Worfhip oF an Image, a Pidure, a Crucifix, a dead Body, or an old Bone, be not as itupid Idolatry, and as Hat a Contradi6tion to the Gofpel Religion, and as ex- prelly condemned by it, as the Idolatries of Paga- nifm? Will any then vindicate Chrillians in thefe Idolatries, and condemn the Pagans ? Or allow Sal- vation to the one, and exclude the other from it ? This is judging deceitfully and partially, and is a very inconfiftent Condu6l. Either let them fairly acknowledge, that Idolatry is no deadly Crime, nor declared inconfiftent with the Terms of the Chri- flian Covenant, or let them equally cenfure it where- ever they find it. But as to thofe who have been bred up in the Pro- teftant Religion, and have the Liberty of confult- ing the Oracles of Truth, for fuch to embrace the Errors and Idolatries of the antichriftian Church of Rome 'y what Excufe can be made for their Madnefs ? With what Plea can they vindicate fo ihameful an Apoftacy ? Do not they willingly exchange Truth for Error, and the Worfhip of God for an impure Superftition ? Can the Traditions of Men be a Hirer Guide than the Oracles of the God of Truth ? Or can any one think himfelf fafer in a Church, whofe Faith and Worfhip fland upon human Decifions, than in thofe which are built upon the Foundation of the Apoflles and Prophets ? Can that Church dire6t us to a better and nearer Way to Heaven, than the Saviour himfelf ? If not, Come out of her my people^ that ye he not partakers of her fins ^ and thai ye receive not of her plagues. For her fins have reached unto heaven^ and God ivill remember her iniquities. But I believe I am fpeaking to few comparatively, who have thus made fhipwreck of their faith and a ^^oi^ow/c/V^r^.ProteflantDifTentersare too jealous of their 64 The Notes of their Liberties, ever to be brought to facrifice them to the proud Claims of ambitious Priells, and too well eflabliihed in the Grounds of the Proteftant Religion, ever to exchange it for the Fopperies and Deceits ofi^(?r^^. You are acknowledged even by her Mifhonaries to be immoveable^ and they reap their Harvefi: from another Field. Go on, beloved in the Lord, and hold your Sted- failnefs to the End. Know your Principles, and contuiue conliilent Proteftants. Let the Spirit of Popery, v/here-everyoudifcernit, be your Abhor- rence. Maintain the Liberty of your own Confci- ences, and allow to every one the Rights of private Judgment. Authority and blind Submiffionare the Foundation and very Eflcnce of Popery, and the two grand Caufes to w hich all its Superiiitions and Abu- fes are owing > and whoever they are, that plead for this Authority over the Confciences of others, and inculcate abhnd Submillion to the Priell: as the Duty of the Chriftian People, they are, vrhatever Dif- guifes they may wear. Enemies to the Proteflant Religion and Liberties, and avow the moft dange- rous and pernicious Principle of all Popery. Take heed farther of every Thing that m-aygive Advantage to the common Enemy 3 and particular- lyof £ivouring the Principles of Infidelity, and of that Indiffercncy in Religion, which expolesMen to be praftifed upon by cunning Deceivers, and is indeed a Scandal and a Reproach to the Proteftant Name and Caufe. The nbufing Liberty to Licenti- oufnefs naturally prepares the Way for Slavery > and when Perfons are indifferent to all Religions, they will when Danger threatens them, Intereft invites them, or delufive Appearances draw them, be ready to receive any. And it will be a plaufible Argument in the Mouths of PopiihPrieftsandMifTionariesto feduce others to their corrupt Communion : Seethe EfFe6ts of thisboafted Liberty amongllProteftants! Thefame Men who have rejeftedour Communion, have the Church confidered. 6% have thrown off their Chriftianity too ! They have renounced our Religion, and are grown indifferent to all ! And though this Kind of arguing from Men to Principles is fallacious and inconclufive, yet it hath a Tendency to make unfavourable Impreflions of the Proteftant Caufej on the Minds of the gene- talitVjWho will much eafier be perfuaded to embrace a falle Religion, than to have none at all. I therefore befeech you, by all that is valuable to you asChriilians and Proteilants, that you endea- vour to adorn the Do6trine of God your Saviour, by being exemplary in the Pra61:ice of every Virtue, eipeciallyiiy/V^ alllowUnefs and meekncfsj with long- fuffering^ forbearing one another in love^ endeavouring to keep the unity of the f fir it in the bond of pace. Let us beware of a cenforious, dividing, and unchari- table Te^iper. 'Tis inconfillent with the funda- mental Prmciple of Proteftantifm, the Liberty of private Judgment, and with the genuine Spirit of Chriftianity, which inculcates the mod extenlive Benevolence. Differences of Opinion there are in the Church o£ Rome^ and Differences there willbe in all Churches to the End of Time. But whilff we adhere to one Rule, and interpret that Rule as God enables us to underftandit, fhould our Diffe- rences in leffer Matters divide our Hearts, or deltroy that brotherly AffeiSbion, which ought to unite us under our different Apprehenfions ? 'Tis one Note that the Church of Ro^ne can be no true Church, becaufe ilie hath no Charity 3 and curfes, anathe- matifes and damns all who will not fubmit to her U- furpations. Oh that the fame fatal Spirit had never enter'd into the Churches of the Reformation, to diilurb their Peace, to diilrefs their Friends,- and give their E/nemies an Occalion of Triumph ! Were Proteffants like the primitive Chriffians of oyie heart andfpiritj did they like them iledfiftly continue in the Apoffles Dodrine, and were they but careful more generally to pradife the Virtues of the Chri- F ilian 66 The Notes of ftian Life, the Proteftant Religion could not fail to triumph over all theCheats and Impoftures o^Rome^ and the moll: fubtle Attempts of her Miflionaries to corrupt and enflave us would be abfolutely ineiFec- tuai. Finally, if, as we have been informed, Popery is advancing with large Strides into the Nation,- and numerous Converts are brought into the Commu- nion of the Church of Rome^ why fhould not thofe who are firm Friends to the Proteilant Reli- gion ufe fome of the felf-fame Methods to prevent the Growth of Popery, which Jefuits and others ufe to propagate it. I am well aflured, that if the Millionaries who are now amongft us make any Harveft, 'tis amongft the lower and poorer Part of the Nation. And to what is this Succefs amongft them owing? To their Poverty and Ignorance^ cunningly applied to, by Liberality on the one Hand, and Books of Inftrudion and Devotion (as they are called) on the other. Their Neceffities are often relieved by the Charity of thePopifti No- bility and Gentry % they have Coals provided for them, to fupport them under the Severities of the Winter •, they have Perfons to apply to under their Illnelfes, and Remedies freely given them, to heal their Difeafes : And being fubdued by the Kind- nefs of thofe who thus minifter to them in theirNe- ceffities. How can they think ill of a Religion that thus prompts Men to A6ts of Goodnefs .? Ef- pecially when artful Books are put into theirHands, in which the Sound of Scripture itfelf is abufed, in Defence of Dodrines that are a Contradi6tion to the genuine Senfe of it. And may we not here learn Policy from our Ene- mies? Faseft^ ahhoftedocerl. What ftiould hinder you from being as generous as they ? If the Poor are moft in danger, 'tis every good Man's Duty to en- deavour to prevent their being corrupted. God hathblefledmany of you with plentiful Fortunes, and the Church conftdered, 67 and how can you better employ them than in the Support of Liberty and true Religion ? Your own Plenty fhould render you compaffionate to the Wants of the Poor. And if thofe of you who are able, would in the feveral Neighbourhoods where you live, confult the Neceffities of the Indigent, by helping them under the Rigours of Winter, and directing fome prudent and careful Perfons to make fuitable Application to them, under their bodily Diforders> I am perfuaded fuch Methods would have their defired Succefs, and the Progrefs of Po« pery be efFedually prevented j efpecially if Bibles, and fome fmall Books of Devotion, and others con- taining the Grounds of Religion in general, and thofe of the Proteftant Religion in particular, were feafonablydiftributed among it them : As to which latter Article, I beg Leave to fay, that if the Gen- tlemen in the Diflenting Intereft are but willing to encourage fuch a Charity, your Minifters will be glad, many, I believe all of them, not only to draw up fuch Books as may be proper, but to put them into fuch Hands as may moft need them. I have done, when I have only added, that if Popery be really increa{ing5and if even the^Prelates of the Eftabliihment are feniible of it ; methinks they fliould be fenfible of the Neceflity of a flronger Union amongft all Proteflants, and rendered willing by the Senfe of their own Danger, to take away every Occaiion that may divide or difcontent them. We are indeed publickly told, -f that any Contention to fiew Favour to Dijfenters^ ivhilft the Nation is alarmed at the Growth of Popery^ muftbe aWeaknefs in thofe Diffenters who promote it ^ and perhaps he the only fur e Means to prevent Faniour from being extended to them in any future 'Time. I pretend not to diredb thofe worthy Gentlemen who are in the Dire6tion of our Affairs, how or when to aft: May the God Ft 'of ^ Bifliop of Un^onh Letter. f Gourant of Jtmnaty lo. «8 7^(f Notes, &c. of Wifdom dired them. But as aMinifter of the Gofpel I will venture to affirm, that no Time can be improper to refcue the Ordinances of Chrill from an abandoned Proftitution y and as a Lover of Liberty I beg leave to lay, that every Time is im- proper to lay Hardfhips upon faithful Subje6ts, or continue them when laid : As a Proteftant, I think there can be no lafting Security againft theTyranny of Popery, unlefs we thoroughly renounce all the Principles of it, and never opprefs Men in any In- ilance for their Religion and their Confcience > and if the Danger of its Increafe be really fuch as is ap- prehended, I think all who value the Proteftant Caufe, muft be ready to do Jullice to their Proteftant Brethren, and thus render them entirely eafy : But if this very Alarm is made the Reafon of refufing them this Juftice, thoughtful Men w^ill be too ready to fufceft, that 'tis only a political Fetch, to keep thoie filent, who have fo long had Reafon to complain, and to prevent their Applica- tion for the Recovery of thofe Rights which they have fo juftly deferved, by their Readinefs to fave even the Eftabliihed Church in the Time of her Danger, and by a long, and uninterrupted Zeal for the Family and Perfon of his prefent Majefty, for whofcProfperity we daily pray, and to whole Go- vernment we wifh increaling Honour and Succefs. p o s r- POSTSCRIPT IF I N D the laft Paragraph of this Sermon hath given great Offence, and been reprefented as a Delign to expofe and ridicule the Le6ture itfelf. Sufpicion imagines every thing, and Ill-nature will fay any thing, and 'tis almolt impoihble to guard againll either. I have been my felf fully convinced that Popery is gaining Ground amongll us, and I therefore engaged' in the Le6Lure, with no View to aft a treacherous Part in it, as hath been cruel- ly reported of me, but to do all I could, with the reft of my Brethren, to guard others againft the Infinuations of Popiih Miflionaries, to pervert them to their antichriftian Praftices and Doc- trines. Neverthelefs, as the Biifhop of London^ in his circular Letter to the Clergy, tells them, that the Increafe of Popery is not fo great as hath been ap- prehended 3 and yet as the Author of the Courant^ referred to, urges this Increafe as a Reafon why the Proteilant Diflenters ihould make no Applica- tion for the Redrefs of their Grievances, and in- folently threatens them if they do : I muft have the Liberty to fay it again, that thoughtful Men will apprehend, that the Alarm of the Growth of Popery, juft at this Juncture, to which the DiiTenters have been advifed and encouraged to re- fer their Hopes of Relief, by the Gentlemen who have had the Management of their Affairs, as well as others, is made ufe of as a political Fetch to (i- lence and difappoint them ^ if an Occafion be ta- F 3 • Un POSTSCRIPT. ken from hence to refufe them the Liberty of ap- plying, or render inetfe6bual fuch an Application if made. The Courant before mentioned gave rife to the PaiTage complained of 5 and tho' the Obfer- vation I drew from it may be difpleafing to fome, furely it cannot be fo to any who are heartily in the Diflenting Intereft, or Lovers of the Religion and Liberties of their Country. To be cenfured by fuch would give me real Pain. Thq Cenfurcs of others give me neither Pain nor Fear. (^O A fecond Treatife on the Notes of the Church. ASA SUPPLEMENT T O T H E SERMON Preach'd at Salters'Hally Jan, i6, 1734-5-. Being the Subftance of two Sermons preach'd at the If^ednefday Ledture at the Old Jury^ Jan. 11^ and 2,p, By SJMUEL CHANDLER. Omnes confitentur, in fola vera Ecclefia efle veram fidem, veram peccatorum remiflionem, veram rpem ^lutis aeternae. BelUrm, d^ Not. Ecelef, I Tim. iii. 15'. Thefe thmgs I write to thee, — that thou mayft know hgw thou oughtejt to behave thy felf in the hotife of God, which is the church of the living God, the pillar and ground of truth. HA V I N G in a former Difcourfe, though delivered in =^== another Place, confidered the Scripture Charaders of the Church of Chrilt s and feveral alfo of thofe iMarks which Cardinal Bellarmim lays down as the Notes F 4 of * Salters-Hall, Thurfday, Jan. i6, 1734-r. 71 The Notes of of the true Church, in order to prove that this Character belongs to the Church of Rome > I beg leave here to refume that Subie6b, becaufe I then left it imperfect. The Cardinal's Notes which I then confidered were thefe : i . The Name Catho- lick afTumed by the Church o^ Rome. 2. Antiqui- ty. 3. Perpetual and uninterrupted Duration. 4. The Amplitude, or Multitude, and Variety of Believers, f. The Succeffion of Bifhops in the Church of Rome^ from the Apoftlesto theprefent Times. 6. Agreement in Doctrine with the an- cient Church. 7. The Union of the Members amoFigftthemfelves, and with the Head. 8. Sanc- tity, orHolinefsof Doftrine. As to thefe, I have ihev/n, either that they are no Marks of the Church of Chriil: 5 or that if they are, they do not belong to the Church of Rome. Note IX. The CardinaPs ninth Note is, Efficacy of Doc- trine j for the true Church alone ^ fays he, pffejfeth that DoBrine which converteth the Soul.^ Bur, upon a little Confideration, it will appear, that this Note is far from ferving the Cardinal's Pur- pofe : For the Efficacy and Succefs of Doftrines^ may be afcribed to various Caufes. Sometimes to the natural intrinfick Excellency of the Do6trines themfelves 5 their being evident- ly agreeable to Truth and Reafon, and tending to promote valuable and worthy Ends : To thefc Caufes, the Succefs of the Gofpel Religion was owing upon its firlt Publication, though preached by Men contemptible, as to outward Appearance,* who had neither Arms nor Eloquence to enforce it on, or recommend it to the World > yea, though the Do6brines they preached had no temporal Ad- vantages ♦ Eflficaciadoftrlnsc, fokenim veraEcclefia habetdoilrinaiD, — . convertentcmanimam. Cap. 12. the Church confidered. 73 %^anta.ges to recommend them, but the ProfcfHon of them was almoil fure to be attended with Per- fecution^ Poverty, and Death. And this Succefs of the Gofpel, as it was partly owing to its natural Excellency and Goodneis -, its approving it felf to the Reafon and Confciences of Mankind j and its Evident Tendency to promote the higheft Happi- nefsof Men, in the Knowledge, Service, and Ac- ceptance of God 3 was, amongll many others, one good Argument of its Truth, and Agreeablenefs to the Will of God. Whereas the peculiar Doc- trines of the Church of Rome^ cannot poilibly havQ any Efficacy upon thefe Accounts 5 becaufe they are many of them abfurd and contradictory to all the Principles of Reafon, and almofl all of them cal- culated to promote the Power and Profit of the Priefts, and to bring the Church of God into the moft abject and deplorable Slavery. The Do6lrine of Tranfubflantiation is an Infult upon common Senfe, an Objedion which "^ Bel- larmim urges againll fome of the Principles of the Lutherans^ to fnew they cannot be true: For, how can that be the Body and Blood of Chrift, which our Sight, Smell, Feeling, and Tailing, afiiire us is nothing more than a Wafer, or Piece of Bread ? How can the individual Body of Chrift, which is but one, and which is now in Heaven, be multiplied into a thoufmd Bodies at once, and be in the fame inftant in a thoufand Places, and eaten a thoufand Times over upon Earth, and yet, at the fame time, remain whole and uneaten in Heaven .^ How is it pofTible that Chrift, who inftituted the Sacrament, could give himfelf to his Difciples with his own Hands, fee himfelf eaten, fwallowed, and devoured by them, without being eaten, fwallowed, and de- voured at all ; be at the fame time broken, and un- broken, within his Apoftles, and without them 5 be * Aperte repugnat veritati, nt Au^uflinus fcribat, injuriam faccrc Jiumanisfenfibusquihocdicunt. DeNot. Ecclpf. Not. 8. 74 TT^^ Notes of be at the fame Inflant folid as Bread, and liquid as Wine y be as big as a Man, and as fmall as a Morfel of Bread ? Was ever Invention fo monftrous as this ? Ever any Do6trine compounded of fuch palpable and ftupid Abfurdities ? Is it not an Outrage upoa every thing called Senfe or Reafon ? Again, the Worfhip of Images, Pictures, dead Mens Bodies, Relicks, and the like Things, is a Contradiction to the plained Diftates of Truth and Reafon, which lead us to the Adoration and Worfhip of God, the fupreme and ultimate Ob- jeft of Worfhip j who cannot be reprefented by any fenfible Appearances, nor approve of any Ve-* neration given by rational Beings to dead inanimate Ob i efts, that have neither eyes to fee ^ nor ears to hear^ nor tongues to [peak with. I am willing to allow, that the Worfhip paid to thefe things is relative only, or given to them for the Relation they have to the Obje Bi; to. tepu twv dttav, nut ru ccyahiJ.cclu t»(x>i-; y.cci offtujlyflog^ esQ^fxevo^ uxrirsp av £t -zupovla^ etapcc mq Beag. AyaAfxcclu yap nai /3w- ^/.a', HctiTvpo^; acrg?^a 4)L/Aax- yea^ in appojitiontothe wordsof Jefus^ Matt, xxiii. 27. Other Inftances might be mentioned, fuch as worfhipping in an unknown Tongue, and keep- ing the Scriptures from the knowledge of the Peo- ple y becaufe common Senfe and Reafon evidently alTure us, that there can be no rational Devotion without Knowledge J and that if the Scripture be the Word of God, and contains a revelation of the divine Will to all Mankind, all Mankind mull be concerned tounderlland it, and mufl by neceflary Confequence have a right to read and fearch it. And as thefe and the like Doftrines are evidently abfurd andcontradiftory to the Principles of Rea-' fon, fo they are plainly calculated, not to promote any real, wife and valuable Purpofe, but to ag- grandife the Power of the Priefls, and to be a kit- ing Fund of Riches to the Clergy. What an high Opinion muft the People have of their Priefls, if they can be brought to believe, that by muttering a few Words, they can change aMorielof Bread into their Saviour and God ? That they can grant them Difpenfations and Indulgences, and authori- tatively abfolve them from all their Guilt? That they can deliver them fromall the Pains of Purga- tory, and fend them flrait to Heaven by the Repe- tition of a few Mafles for their Souls ? How large are the Revenues that flow from the profitable Dodrines of Purgatory, MafTes, priellly Abfolu- tions, Penances, and the like Superilitions ? How vail the Influence, which the Priefls and ConfefTors have frpoq oCkixv 35eA'j^v]1a/ 'KCoAct er?^-/ip(Offx]E Tx(Piav ttai (ut.v/|fx.a1ov, kizi roi mc &c. Cyril. Com. Jul. p. 335-. the Churcli confidered. 77 have over private Perfons, Families, and Nations, by auricular Confeffions, when they are let into the Secrets of Mens Conduft and Confciences, and have a Power to enj oin them what Difcipline, and Penances, and Satisfa6tions they pleafc ? The Truth is, the whole Syftem of Popery is a Scheme of Ambition and worldly Policy, calculated not to promote Knowledge and Virtue, and the Happi- nefsof Mankind, but the Dominion and Grandeur of thePriefts, at the Expence, and upon the moft certain Ruins of each of theie dear and valuable Interefts. So that let the Efficacy of their Doc- trines be what it will, it can be no Evidence that their Church is the Church of Chrift^ becaufethat Efficacy cannot proceed from the intrinfick Excel- lency of thefe Do&rines, theirConformity to Truth and Reafon, and their Tendency to promote the real Intereft and Happinefs of Mankind. The Efficacy of particular Doftrines, however abfurd and falfe, and particularly of thofe of the Church of Rome^ may beveryeafily accounted for by Reafons, that will rcflecSt but little Honour upon the Succefs that may attend them. When Doc- trines are invented fuitable to the corrupt Paffions and Affections of Mankind, fuch Do6brmes as tend to render them eafy in their Vices, and reconcile Salvation with the Immoralities of a wicked Life > 'tis no wonder that even the generality of Man- kind, who are led more by the Inftin6cs of Senfe, than the Didates of Reafon, fhould be found to countenance and embrace them > for as Bellarminc obferves under this very Note ^ What difficulty is thereto inftil poifon intoaman^ njoho is ready prepared to take it ? Hence St. P^«/afcribes the Prevalence of Error to this very Caufe. Thus he tells the Thefja- lonians^ that God wouX&fend afirong delujion^ thai thofe Jhould believe a lye who hadpleafure in unrighte- oufnefs, ' ♦ Quae enim diiHcultas eft inftillare venenum hotnini paratoadiel fumendum ? 78 The Notes of oufnefsi^ tneff. ii.io, ii, 12. And in his id. Epi-^ llleto 'Timothy^ he fays, evil men and feducers jhall "wax isjorfe and worfe^ deceiving and being deceived^ Chiip.ii. 13. Some of the Doftrines of Mahometanifm were thus made palatable to the Inclinations of thofe, to whom that Impoftor addrefTed himfelf j and that this is really the Cafe with many of the Doc- trines of Popery, hath been fhewn under a t for- mer Head. Again, the Prevalence or Efficacy of corrupt Do6brines, is oftentimes owing to deep Igno- rance, and the want of means of better Informati- on. To this the Superflitions and Idolatries oi Pa- ganifm were in a great meafure to be attributed. This was one Reafon of the SuccefTes of Maho- met^ and of the Efficacy of his Doftrine among ft the Arabians 5 and the Papifts well know that their own Errors and antic hri ft ian Pra6bices are fup port- ed by the fame Foundation. They have deprived the People of the facred Scriptures, and of allo- ther Books that may tend to their Information. They rigoroufty prohibit all Inquiries andDifputes about Religion, and inculcate an implicit Faith in the Di6tates of the Church, and reprefent it as an heinous Sin, fo much as to queftion or doubt about the Truth of her Decilions. And is it any wonder that Error ftiould flouriHi under the Proteftion of Ignorance ? Add to this the great Subtleties and many Arts they make ufe of to propagate their Do6trines> viz. thofe pretended Miracles which they boaft of in the Church of Rome^ whereby they impofeon the credulity of the weak Multitude, and inftil into their Minds an high Veneration for the great eft Abfurdities and Corruptions they have introduced into the Houfe of God. Thus to perfuade them that the confecratcd Wafer is the Body and Blood of t See Note VIIL the Church conftdered. 7p tjf Chrift, they have invented Stories of Wafers dropping Bloqd when they have been pierced and cut by wicked Hereticks 5 lively Reprefentations of which, inPi6tures, I myfelf have feen public k- lyhung up in their Churches, for the Admiration and Eftabhfhment of the deluded People. To con- firm them in the Worfhip of Images, they tell them of their fweating, moving their Eyes, bow- ing their Heads^ and performing many wonderful Cures J which are either the Tricks of cunning Prieflsj or owing to fatanical Delulionsj it be- ing impoffible that God Ihould perform any Mira- cles for the Ellablifhment of fo impious a Super fti- tion. In like Manner theLiquefa6tion of St.J^- nuarius's Blood, the miraculous Cures which have been faidtobe wrought by Relicks, and the Hke Rogueries of the Priefts, are Arts to keep up an impure Veneration for dead Bodies, bits of Bones, and the fragments of CrofTes and tattered Garments. Thus alfo they have feigned Apparitions of Spirits tortured in Purgatory, defiring the Prayers of the Living 3 and of other Spirits delivered from Pain and Prison by their Prayers andMafTesj to propa- gate the Notion, and eflablilh the People in the gainful Do6brines of Purgatory and Mafles. It would be endlefs to mention all the Inftances of this Kind that may be produced, and the numberlcfs Frauds that have been ufed to impofe on the Peo- ple i many of which have been difcovered to the Shame and Confufion of the Authors and Pra6bifers of them. Befides this, they frequently endeavour to fup- port and colour over their Doctrines by the found of Scripture-expreffions 5 or by altering the Words, andcorruptingtheSenfeof it. Thus, to prevent their Peoples Abhorrence of Image and I- dol Worfhip, they have fometimes taken away the fecond Commandment > and, to keep up the Num- ber of Ten, have divided the tenth into two. To prove 8o The Notes of prove the Doctrine of Tranfubllantiation, they urge the literal Senle of the Wor^s, This is my Z'o^^jK.Andby thefame Way they might prove that Chrifl is a Door, and a Vine 5 and that God himfelf is pofTelled of all bodily Parts and Paillons.To prove that Holy Order is a Sacrament inftituted by Chrift, they cite thofe Words, Do this in remembrance of we 'y which a Child may fee do not relate to Chrift's granting his Apoftles a Power to confecrate the Bread and Wine, but to their eating the Bread in Remembrance of him. In Support of the Doc- trine of Purgatory, they urge, He himfelf Jh all he faved^ yet fo ashy fire \ to which they have added, in fome of their Verlions, hy the fire of Purgatory. Innumerable fuch Abufes may be eafily feen by thofe who will be at the Pains to confult their Confeffions and Catechifms. And to render all thefe Arts, and the like, the more effectual, the Roynif^ Priefts pretend great Compaffionfor the Souls of People, and boldly tell them there is noSalvation out of their Church ^that, as Proteftants, they are in a damnable State 5, that Proteilants allow Salvation in the Communion of the Church of Rome \ that they are divided amongft themfelves, and that they cenfure and condemn each other for their Differences 5 and to render all thefe Arts the more effe6tual, they Itrengthen them with Money and Gifts, and other the like Appear- ances of Charity. And finally, where all thefe Things will not do, they have other Methods, n6t lefs powerfiil to con- vince and convert Gaindiyers, and fecure the deiired Efficacy to their Doftrines. 'Tis well k nown that Herefy amongllthePapiils is a capital Crime, and punifhedin the moil dreadful Manner that the Art of Man can invent j and that, according to them, it confifts in believing any Thing contrary to the received Opinions of their Church, or not believing in all Matters as the Church believes. Now how is it poffible that what they call the Church confidered. 8i callHerefy, which is in reality Truth and Righte- oufnefs, fhould ever fpread amongft them, when they fcruple no Methods of Injuflice and Violence to fupprefs it in its Rife, and prevent its Growth ? This hath been their Way in all Ages, either to convert Men by Force, or deflroy all Op- pofers of their Errors and Superftitions. Thus they propagated and fupported them in Great Bri- tain by Fire and Faggot 5 in Ireland by the MafTa- cre of above One Hundred and Forty Thoufand Proteftants > in France by publifhing Crufadoes againft Hereticks, deftroying their Cities, and murdering Thoufands for their Religion andCon- fciences3 and by the jPariftan * MafTacre, for which, tho' contrived and carried on, and executed with diabolical Perfidioufnefs and Cruelty, a Jubi- lee was appointed mPanSj and folemn Thanks re- turned to God, as tho' it had been a Sacrifice ac- ceptable to him. And not only thus, but as 7^/j na- nus f tells us, they received the News of it at Rome with Tranfports of Pleafure j and the Pope and Cardinals inftantly repaired to St. Alark'Sy to thank God for fo great a Favour conferred on the See of Rome^ and appointed a Jubilee over the whole Chriftian World, for this Slaughter of the Hereticks in France. And I have now by me an O- ration of AntJjfiny Muretus^ in praife of Charles IX. pronounced at Rome before Pope Gregory XIII. in which he ^ blelfes that memorable Nighu in which G this * Thuanus, Vol, III. p. 140. Edit. Buck. f Ibid. p. i_f2. ■^ O ncxftem illam memorabilem, 8c in faftiseximisealicujusnotae .adje6lione lignandam ! qusepaucovum feditioforuminterrita, regem a prsefenti casdis periculo, regnum aperpetua civilium bellorum for- midine liberavit. Qua quidcm node ftellas equidcm ipfasluxilTc fo- iitonitidius arbitror, 6c flumen Sequanam majores undas voivifle, quo ilia impurorum hominum caduvcra evolveret & exoncraret in mare. O fcliciiliman*. mulierem Catharinam regis matrem, qux ■rum tot annos udmirabiii prudemia piirique (diicitudine legnum fi- iio, tiiium regno confcrrvriUc-r, turn dcnumi iecurarcgnantem fillum adfpexit 1 O regis frarres, ipl'c: qiioqucbcatos ! O diem deniquc ;))iini plenum i.rii^ije JJc KiLiir.cis; quo :ii, Bfrnfilnie Pater, hoc ad re 8i The Notes of this iiccurfed Slaughter was committed, extols the King, Qiieeii-Mother, and Brethren of theKing, for the Share they had in this execrable Villany i and calls the Pope himfelf moji hie [fed Father^ for his going in Procellion to return Thanks to God and St. hewis for the welcome News when brought to him. And. even to this Day they fupport their Superilitions by Dragoonings, Imprifonments and Death in that Kirigdom 3 and in Spain^ and Portugal^ and Italy^ by theaccurfed Severities of an Inquilition. You fee here the Caufes of the Efficacy of Pope- ry y and is it any Wonder it fhculd prevail, under fuch Methods to propagate it ? Or can it be any Proof that the Church oi^Rome is the Church of Chrift, becaufe her Doftrines are fuccefsful, when that Succefs is owing to fuch violent and bloody Meafures? * Bellarmine himid^^ when urged with the Succefs of ik/'^/;o;7^ and they have no other Way to extricate themfelves out of this Dif- ficulty, but by faying with * Bellarmlne^ that He' reticks only deceive Men^ hut cannot convert them to the Faith ^ which is iliamefuUy to beg the Queftion, but not to anfwer the Objecbion \ and Proteftants may with the higheft Reafon retort the Cardinal's Words upon himfelf. The Papills only deceive Men, but cannot convert them to the Faith. Pa- pifts have indeed tbefcripture^ but will notfufFer it to be read by the People, and have not the true fenfe of fcripture : Nor is it any wonder that they [ometimes pervert Proteftants s for men are prone to go down into the broad andeafy way which Popery opens , and God fuffers it to he Jb^ hecaufe of their ingratitude^ who having been once enlightned^ have not brought forth good fruits^ anfwer able to the light they have received \ To conclude this Head, the mere Efficacy, or want of Efficacy in any Dodrine, proves nothing what the Nature of it is. As Error it felf hath oftentimes amazing Succefs, and gains over innu- merable Profely tes, fo Truth is oftentimes defpifed and rejected > and yet remains Truth, though {he hath few or none to folio v/ her. Even our Saviour . himfelf was wickedly treated by the Jews^ and he had but few who received him, or embraced his Doftrine. His Apoflles after him were oppofed and perfecutcd, and the number of Converts they made, but comparatively fmall with the reft of Manldnd. And yet they were the Meflengers of God, and their Religion founded on Truth, and worthy * Majorcm partem Gothorum fuilTe ab Arianisdeceptam. Noa igirurconvertunt homincsad fidem hicretici, non pollunt. Ibid, f H^rctici habent quidem fcripturam, fednonhabent vcrumfcn- fum fcriptuvarum. Nequeetiam mirum eft quod Catholicos pervertant, nam pronifunt homines ad defccnfum, ad viam latam &. facilem quam illi appcriunt. EtDeus id fieri finit proper ingrati- tudinem eorum, qui icmel lunt illuminati, 8w lu mini acccpto bonis opcribus nonreipondent. Id, I^id. the Church conftdered. 8j wortliy the Acceptation of all Mankind 5 and the Reafon why their Dodrine had no more Efficacy andSuccefs, was not any defeat in its intrinlick Ex- cellency, or want in the Evidence which attended it > but the finful Prejudices and vicious PalTions of Men themfelves, who being Enemies to Righte- Gufnefs were the Enemies of Truth, and therefore Enemies to the pure and uncorrupted Doctrines of Chriflianity. Note X. The next Note is, * thehoUnefsoftheUvesofthe authors y or fir ft fathers of our religion j fuch as the patriarchs and prophet s^ then apo files and teachers^ and lafily the founders of religious orders -y who, as Bel- larmine affirms, were Pious, Chafte, and Sober, and endowed with all manner of Virtues 5 where- as Hereticks are all of them very bad Perfons, and ^^ not one of them good. But I am apprehenfive that the Cardinal will not do his Church much good by this Note : For as Proteftants we acknowledge no other Authors of our Religion but Jefus Chrift and his Apoflles, the Holinefs of whofe Lives is a great Recommendati- on of the Doctrines they taught > and confequent- ly by whomfoever that Do6lrine is embraced, they may glory in this, as one Evidence amongft others of its divine Original 5 and therefore this is fo fir from being a Note that any one particular Church is more the Church of Chrift than another, that it is an Honour which all Churches may boaft of, who maintain their Doftrines in their original Pu- rity. As to all others, we renounce them as the Au- thors of our Religion. For in the Bible alone is the G J Re- ♦ Sanftitas vitaeauif^orum, fivs primorum patrumnoftvaercligi onis. De. Not. Ec. Cap .15. f Ex heretic is nullusdl bonus. 7^/V. ^6 The Notes of Religion of Protcftants : And though the Fathers andDo&ors of the Church may be allowed, fome of them, to have been excellent and good Men -, yet they were fallible and liable to Errors, and had their Dcfeds and Blemiihes as well as Virtues. It wereeafy to fliew this of fome of the firlt Writers in the Chrillian Church. Now the real San6i:ity of good Men is no Vindication of their Errors, and of Confequence no Argument that the Church of Ro?ne is the true Church, if flie hath embraced their Errors. The truly Primitive ^ Fathers how- ever knew nothing of herdiftinguifhing Doftrines, and therefore {lie hath no more Countenance from them than fhe hath from the Scriptures of Infalli- ble Truth. And if the HolineCs of fuch Fathers add any Credit to any Caufe, this Honour will ac- crue to the Proteflant Churches, who embrace all the Principles they taught from the Word of God, and reject their Errors becaufe contrary to that Word; As to the ancient Hereticks, fuch as Theohutes^ Simon Magtis^ Valentimis^ Marcian^ Montanus^ Arius^ and others mentioned by Bellarmine^ and cenfured by him as proud, and violent Difturbers of the Church j Protcftants' neither acknowledge their Authority, nor embrace their Heredesj and therefore whatever were their particular Vices, as Protcftants are not their Patrons, Defenders, and Imitators, they reflect no more Dilhonour upon them or their Principles, than they do upon the Clergy and Members of the Church of Rome. And when the Cardinal adds, i\\-?it the feci s of his age^ meaning the different Parties of the Refor- mation, fprung from amhitiony jf)ride^ envy^ and ha- tred-^ if this was true, 'tis nothing tothe Purpofe. For if the firft Reformers were influenced by thefe Motives, yet if they really preached the Religion of Chrift, may we not fay with St. Paul : Some preach * Sec Note 11. the Church conftdered. 87 preach Chrift even of envy andfirife^ and of contenti- on y fuppoftng to add Jffli^ion to my hojids ? What then ? notwithftanding every way^ whether in pretence or in truth J Chrift is preached: And therein I do re- joice y yea^ and will rejoice, Phil. i. if— -18. And indeed the QuelHonis not how the Refor- mation came in, orbywhat Kind of Inllrumcntsit was carried on ? But whether the Reformation is the Caufe of Truth and genuine Chriltianity ? Whether the main Do61:rines of it can be proved to be the Do6trines of Chrift and his Apoftles ? If they can, the Proteftant Religion will be the true Religion j to whatfoever Caufes the preaching of it was originally owing, or whatfoever maybe the Chara6ters or perfonal Faults of the fir ft Reformers. Peter himfelf denied his Mafter with Oaths and Curfes, and was guilty of great DifTimulation, and reproved for it by St. Pauhy and yet thefe perfonal Blemifhes were no juft Refle6bion upon the Caufe of Chriftianity. Not to add, that God in his Provi- dence is oftentimes pleafed to make ufe even of bad Men to accomplilb his own Deiigns, and to over- rule eyen their Vices to fubfervethePurpofes of his Wifdom and Goodnefs. It may therefore be allowed that Luther had his Faults. And who is without them ? But doth anyconftftent Proteftant pretend to juftify him in them ? Or do his perfonal Failings prove that he was not to be commended for bravely oppoling the corrupt Doftrines and Pra6lices of the Church of Rome ? But when the Cardinal adds, that Luther'' % ambition.^ and not heingahle to hear that the publifhing the Pope's indulgences fhould he transferred from the monks of his order to the Predicant friars, gave rife to his own Sed -, this is neither candidly nor truly fiid. Luther himfelf afcribes another Reafon of his Conduct in oppofing the Indulgences, viz, Q A. ^ becaufe 88 The Notes of * becaufe the unbounded licence of preaching indul- gences occajionedmany errors^ was ridiculed hyfomein the taverns^ and expofed the holy priefthood of the church to fcorn. Yt2i Maimhurg himfelf, who wrote againil Luther^ acknowledges that there were very fcandalous ahufes committed in the affair of the indul- gences y and that it cannot he denied but that this gave occafionto Lutheranifm. f An abundant Juftifica- tiono£ Luther's Condu6t this, inthe Oppofition he began to the Church of Rome. But was Luther as proud and imperious as the Cardinal makes him 3 are there no Blemifhes, no Vices chargeable on the great Men, Doftors, and Founders of Orders in the Church of Rome ? We muft as Proteilants be excufed from an over high Opinion and Veneration for them, becaufe we know that many of them were weak and fuperfti- tious Men, who placed Religion in unnecefTary Ab- flinences, whimfical Severities, and ufelefs Cere- monies, more than in real Piety, and fubftantial Virtue. Others of them are canonized for Saints, only for their blind attachment to the See of Rome^ and the Corruptions of that Church > and their Zeal againil the pure and uncorrupted Doftrines of Chrift, and the ProfefTorsof them. Others of them wcreinfolent, bloody-minded and cruel Per- fecutors ^ Rich as St. Francis and Dominick^ who introduced the Inquifition, and were the Occafion of innumerable Violences and Murders. Such Meu may pafs for Saints in the Church of Rome^ which fan(5lifies the moil: outragious Wickedneifes, when committed for her Benehtand Support j but with others, who have not divefted themfclves of all Humanity, they will be abhorred and deteftcd, as the Plagues and Curfes of Mankind. A- * Ifla«: pofitiones omries cocgit mc poncrc, quo4 viderem alios hlfisopin onibus infics alios per tabernas riderc, 8c fanftum faccr- dotium ccclelix manifefto ludibrio habefc, occafionctam effufx ii- centi?: predicandarum vcniamm. Seckevdorf. \. i. Se<5i. 13. §.17. f S'.ckend. li.Scdt. ^. the Church confidered. §9 Amongft thefe Holy Men and Dodors, in which the Church of Rome glories, 'tis pity the Cardinal hath not produced the Popes, thofevilible Heads of their Hierarchy, thofe holy Succeflbrs of St. Peter^ under whom, as we are told, the whole Chriitian Flock is united. But theReafon of the Cardinal's Silence on this Head is obvious. He well knew the Men, and that he had nothing to boaftof in their Lives gnd Characters. Plafina. ^ exprefly calls many of them fhort-liv'd Monllersj and tells us, that they obtained the Popedom by jBribes, that they departed from the Steps of Peter^ were influenced by Ambition, and governed by the moft implacable Refentments and Hatreds. So that if the Church of Rome is to be judged of by the Characters of her Popes, fhe muft be efteemed as the moit Wicked, Degenerate, and Profligate Church in the whole World. As to the Proteftant Laity, it muft be acknow- ledged that many of them are very corrupt, and live very unfuitable to the Previleges they enjoy. But when the Cardinal adds, ex hwreticis nullus efl honus^ no heretick is good-, this is a Specimen of his Charity, and needs no Anfwer. There were, \ queltion not, too much Reafon for the Complaints of the flrft Reformers againft many who pretended to embrace the Reformation 5 but were thofe of the Romijh Communion lefs criminal ? Myconlm^ who was PaftorandSuperintendantof Gotha^ gives the following Account of the miferable Condition of t;he Church before the Reformation, f " The *^ Antichriftian Papacy was fo abominable and *' foul a BealV, that it could not be fufficiently de- " fcribed by Paul and John. The Paffion and Sa- " tisfadipn of Chrift was treated Xik^Honm'sO' " dyj/ees^ asamere Hiftory. Nothing was menti- oned about Works really good > theie v/cre me-aa u '' Things, ♦Chriil.I.p. 515-. t S:ckcnd. 1. i.ica-.z. 90 The Notes of *' Things. All Methods were invented to bring '^ in Money to the Priefls and Monks : They that ^^ gave mofl, were lure to merit Eternal Life. " Rapes and Adulteries were common. Thefe ^' were fmaU Crimes, eafily to be expiated by the *' Papal Indulgence. Whores and Whore-mon- '^ gers came to purchafe the Grace of it." And as to the Priefls themfelves, the Canons, Monks, and others of the Clergy, in the Town of Gothay the fame Author fays of them, " They were e- " fleemed facred, and fuch as could Merit Heaven ^^ for us. But their Behaviour was fo very vile '' and profligate, as that nothing in the whole ^^ World could exceed it : For being prohibited '^ Matrimony, and not having the Gift of Conti- ^' nency, they filled the City with Rapes, Adul- '' teries, and Sodomitical Crimes." I forbear to mention many other Teftimonies of the like Na- ture, and fliall only add, that though, to the Re- proach of Proteftants, there are many of them very corrupt and immoral 5 yet their Vices are far from exceeding thofe of thePapifts, eventhofe that are committed at Rome itfelf, not only by the Laity, but by their very Cardinals, Bifhops, and Priefts. So little Reafon have they to boaft of the Holinefs and Virtue of thofe of their Communi-! on. N o T E XL BeUarmine'% next Note is, T'he Glory of Miracles. And this Mark he divides into two Parts : i . 27:?^^ Miracles are necejfary for the Confirmation of a new Faith ^ and extraordinary Mijion. 1. That real Mir racles are effeHual and fufficient for this Purpofe. * From the firft of thefe, the Cardinal infers t:hat the Pro- * Gloria Miraculorum. Sunt autura duo fundainenta prsemitten-? da. Unum, quod miracula fint necefTaria ad novam fidem, velex- traordinariam miflionem. Aiterum, quod Tmt cfficacia 8c fufHci- entia. J^/Z Cap. 14, the Church conftdered. 91 Proteftants have not the trueChurch amongfl them 5 and from the latter, that the true Church is the Church of Rome, Let us coniider each of thefc a little diftin6lly. I . Miracles are necefTary for the Confirmation of a new Faith and an extraordinary Million, and that therefore Proteilants cannot be the true Church 5 becaufc, though they preach a new Faith, and are not fent by the ordinary Prelates, they have no Mi- racles to confirm their Do6trine or Miflion. This is roundly faid, but it hath the Misfortune to be partly falfe^ and partly nothing to the Purpofe. For, I. 'Tisnot univerfaliy true that Miracles are ne- cefTary for the Confirmation of a nev/ Faith 5 /, e. of Principles contrary to fuch as have been long re- ceiv'd, and embrac'd by the Generality of Man- kind J in which Refped, Principles of e- verlafting Truth may be {aid to be new : For the main Principles of all true Religi- on are founded in the very Rcafon and Nature of Things, and demonllrable to the Mi..ds of all imr partial Confiderers by the ftrongeft Arguments, and need not the Help of Miracles to confirm ihem, and can never be made one Jot more certain and true than they are in themfelvcs, though ever fo many Won- ders fiiouldbe wrought ia Support of them. Thus the Being and Perfedtions of God, that he, and he onlVj is to be worfhipped and adored, that his Wor- Ihip mull: confift in Purity of Heart, and Holinefs of Life, rather than in external Rites and Ceremo- nies y and that moral Virtue is more excellent in it felf, and acceptable to God, and conducive to the Happinefs of Mankind than Immorality and Vice: Thefe, and the like great Articles of Religion, ftandupon the certain and unalterable Foundations of Reafon and Truth, and are eafily difcoverable by JVIen's reafonable Powers without any Help of Revelation, if they will make a right and impartial Ufe of them 3 and though Miracles may be fome- times ^t The Notes of times proper to awaken Men's Attention to the Confideration of thefe Things, yet they need not Miracles to afcertain their Truth and Certainty, or to oblige Men to believe and embrace them. And therefore, whofoever teaches fuch Principles as thefe, he deferves to be believed and credited for the Sake of rhe Doftrines themfelves, though he neither pretends to a divine Miffion, nor gives the proper Teftimonials of it by real and undoubted Mi- racles. Nor doth the Prevalence of contrary Errors, and their having been long embraced by Nations and Kingdoms, make any Alteration in the Cafe : For tho' the Doftrines of true Religion, when firft publifhed, will appear new to thofe, who have been brought up in old Superflitions, which have been ftrengthned and conhrmed by long Practice, and univerfal Example j yet when they are agreeable to, andmaybedemonftrated by the moft evident Rea- fon, their appearing new can be no Argument a- gainfl their Truth 5 and as they have Truth and Reafon thus to fupport them, 'tis abfurd to expe6b or demand Miracles to confirm them. And there- fore, though Proteftants make no Pretences toMi- racles for the Confirmation of their Doctrines, and tliough when they firfi: preached them, they were fo far new, as they were contrary to thofe Er- rors of Popery, which had univerfally obtained for feveral Ages > yet as they were many of them agree- able to the moft certain Principles of Reafon, Rea- fon was fufficient to demonf irate their Truth, with^ out any fupernatural Evidence whatfoever \ and to expect the Teftimony of Miracles in Proof, that Angels, and dead Men, and dead Bodies, Images and Pictures, old Reli6ts, Crofies, and the like Things, are not to be worfhipped, is as idle and vain, as to demand Miracles to prove, that a Man is not God, a Bone is not a living Man, or a wooden Croft the Church confidered. 513 Crofsthe Perfon who was crucified and died upon it. Again, 2. Though the Proteftant Religion was a new Faith when firft preached, inrefped of thofe Cor- ruptions which had for fo many Ages before pre- vailed in the Church of Rome^ yet there needed no Miracles to confirm and eflabliih it 5 becaufe in re- ality it was no new Faith, but the ancient Dodrine of the Gofpel, which ivas at firft preached by the Lordhimfelf^ and afterwards hy hisholy apoflles^ God himfelf bearing them witnefs^ by divers gifts and mi- racks ^ andjigns of the holy Ghoft -, by which it was abundantly proved to be the Doctrine of God, and upon which Account all farther Proof became en- tirely needlefs. The Reformation introduced no new Gofpel, but was only a Revival of the old one -, it only cleared the Religion of Chrift from thofe Corruptions and Idolatries, and Abfurdities, with which the Follies and Superflitions of Men had blended it. And for this Work, they had fuffici- ent Authority and Affiftance without any Help of new Miracles, viz. the infallible Word of God, which contains an authentick Account of the Re- ligion of Chrifl Jefus, and of that original Evi- dence with which it was fo glorioufly confirmed. What need then of farther Miracles for the Proof of what God had already fet his Seal to ? Was not that which was given by Chrift and his Apoflles abundantly fufHcient ? If it was, Proteitants have folid Evidence to appeal to in Confirmation of their Religion, even the unqueftionable Miracles of Chriil and his x'Vpo files in the firft Age of the Church, which are the fure Foundation of the Chriltian Faith, and the only unqucftionable Evi- dence that can be fafcly depended on. But now what Miracles have the Papiits to boaft of, or that they can alledge in favour of their dif- tinguifhing Doftrincs 5 when thofe Do(5trines themfelves were none of them ever fo much as heard of in the Chriltian Church for above two ^hole p4 ^^^ Notes of whole Centuries, and many of them not till feven, eight, or nine hundred Years after the Publication of the Gofpel ? As their Do6brines were never taught by Ghriftand his Apoftles, their Miracles could be no poffible Confirmation of them 51 and by Confequence, their Faith, as it is truly a new Faith, never preached by the Prophets of the Old Teftament, nor by the Apollles or the New, ma- ny Ages later than the Gofpel Doftrine, and in- troduced upon the Ruins of it, mull have had Mi- racles to fupport and confirm it, by the Cardinal's own Principles > and therefore cannot be receiv'd as the Do6brine of God, becaufe it hath not had that miraculous Confirmation, which he himfelf- allows every new Faith ought to have. Farther, 3 . Though I will not pretend to fay, that the Re- formation was a real Miracle, yet it was brought a- bout info unexpe£ted a Manner, and by fuch extra- ordinary Methods, as will juftify any fober Perfon inafcribing it to the Influence and Conduft of di- vine Providence. It came into the World jufl as Chriftianity did, in a Time of the grofleft Igno- rance and Darknefs. It was propagated jult as that was, by Preaching, Reafon, and Argument, and by the Sufferings and Blood of its ConfeiTors and Martyrs. The firit Promoters of it were comparatively mean Men, that had neither Birth, nor Riches to recommend them. It was firft pub- lilhed in a Corner, and yet had afterwards an ama- zing Succefs through almoft all the Nations o^ Eu- rope y fo that it might well be compared to the Lea- \^en, and the Muftard-feed in the Gofpel. It was oppofed as the Gofpel was by the Powers of this World, and all the Methods of the moil cruel and bloody Perfecutions. And yet it triumphed over all Oppofition, prevailed againil long cftablifhed Corruptions, and all the Arts and Violences of Men to cruih it in its Infancy > 'till at laft it became the Religion of Nations and Kingdoms, and continues tobefo to this Day, notwithitanding the number- the Church conftdered. py lefs Endeavours that have been made ufe of whol- ly to extirpate and deilroy it. And doth not the Hand of God appear in all this ? May we not truly fay, this is the Lord's doings and 'tis wonderful in our eyes ? If the Efficacy of any Dodrine be a Note of the true Church, furely, as Proteftants, we have fome Claim to it > efpecially as this Efficacy hath been only owing to the Nature of the Do6trinc we preach, and not to any Subtleties or Violences that we have praclifcd on Mankind to embrace and receive it. 4. As to the Miffion of the firfl Reformers to preach the Doctrines of the Gofpel, in Oppoiiti- on to the Corruptions of Popery, as they did not pretend to preach any thing but what was contain- ed in the facred Writings, and as they never afTumed the Chara6ter of extraordinary meffengers from God^ the Teftimony of Miracles became abfolutely need- lefs. They were generally fpeaking Men of Learn- ing and Abilities, capable of underilanding the original Records of Chriftianity, and therefore capable of explaining thofe Records to others, and preaching thofe Truths which they themfelves believed. And this was Furniture and Qualifica- tion enough for the Miffion to which they pretend- ed s and indeed every Man, who is thus qualified, hath a Right to preach the Gofpel of Chrifr, and to oppofe with all his Might thofe Corruptions which deform or deftroy the Church of God. Though therefore, it is certainly true, ^sBellar^ mi e fays, that the fir ft Reformers were not fent by the ordinary Prelates^ will it follow from thence, that they had no Right to preach the Gofpel.^ By no means. For how came thofe Prelates to be the Senders general? How came they to have the fole Right to commiflion Men to labour in the Word and DoElrine ? We demand a Copy of their Warrant and Commif- fion for this Purpofe from Chrill or his Apofdes, and they mull: excufc us from believing them upon their own Word. The ^6 The Notes of The Apoftle writing to the Saints and faithful Brethren at Colojfe^ exhorts them: Let the iioordof Chriji dwell in you richly in all wifdom^ teaching and admoniJJnng one another.^ And again, Let your fpeech be always with grace^ feafoned with falt^ that ye may know how ye ought to anfwer every Manf. In his Epiftle to the 'Thejfalonians^ he commands them : IVarn the unruly^ comfort the feeble minded^ fupport the weak^ quench not the fpirity defpife not prophefyings^ prove all things^ and hold fafi that which is good. + And in his fecond Epiftle ; fFe command you^ brethren^ in the name of the Lord Jefus Chrijly that ye withdraw your felves from every brother that walks diforderly^ and not after the tradition which he received of us. If any man obey not our word by this epiftle J note that man^ and have no company with him J that he may beaftoamed%. The Author of the Epiftle to the Hebrews tells them, for the time^i.e. conlidering how long they had been converted, ye ought to be teachers ^^i^. St. JameSy writing to the twelve Tribes fcattered abroad, lets them know. If any of you do err from the truth^ and one convert him^ let him know^ that he which convert eth the Jin- ner from the error of his way^ [hall fave a foul from death "}"_[- > by which he fuppofes one Chriftian ca- pable of converting another, who errs from the Truth, from the Error of his Way, andfaving his Soul. St. Peter calls the fcattered Strangers a royal priefthood^^y and commands them, Js every man hath received the gift^ even fo minijier the fame one to another^ as good ftewards of the manifold grace of (Jod. If ,any man fpeak^ let him fpeak as the oracles of God i if any man minifler^ as of the ability which God giveth. §§ And finally, St. John tells thofe he wiotc to : Beloved^ believe not every fpirit -y but try ibe fplrits whether they are of God*^. Thefe, and many otl er like Paflages that might be mention- * t^olof, iii. 1 6. ■f Id.iv.6. 4: I ThefT. V. 14 — 21. § iThefT.iii. 6, 14. **Hcb. V. 12. f-f James v. 19. 2.0. ^^ i Pet. ii.^- §^ Id. iv. 10, II. ** I John iv, I. the Church conftdered. p7 cd, are Warrant enough for any ferious and un- derftanding Chriftians to teach, admonifh, and, if they can, to convert others who have erred from the Truthj to try the Spirits of thofe who pre- tend to be Teachers and Prophets, and to oppofe them if they find them to be antichriltian and erro- neous Spirits. And therefore, though the firll Re- formers had no Miffion from Popiih Prelates and Biihops, they had what is much better, an abun- dant Warrant from the facred Writings, to pro- teft againft, and warn Men of the Corruptions of the Church of Rome^ and to preach to as many as would hear them, the Doftrines of pure and un- defiled Chriftianity. ■ The Bifhops and Prelates were almoft all of them in a Confederacy againft Righteoufnefs and Truth.- The Corruptions of Religion were the things by which they maintained their Luxury, Pomp and Avarice 5 10 that it was manifeftly againft their In- tereft to encourage a Reformation, or commilH- on Men to promote it. Muft therefore Chriftiani- ty ever remain under thofe Corruptions, becaufe it was the fecular Intereft of the Biftiops and Cler- gy to fupport them ? Muft no Men preach the pure and uncorrupted Religion of Chri ft, becaufe the Biftiops refufed to fend them 5 and the whole Gofpel become ineffectual to convert and fave Men, becaufe the ordinary Prelates made their Profits from their Ignorance, Vices, and Ruin ? Ridicu- lous Suppofition ! to imagine, that God hath made the Religion of his Son to depend on the Miftion of interefted, defigning Priefts -, and the preaching of his Gofpel to be fubjeCl to the Pleafure of thole who are Enemies to the Purity and governing De- fign of it. The Million of Biihops and Prelates is in it felf a trifling Circumftance, of little or no Importance, of which there is little or no mention in the ficred Writings j and if Men are otherwife qualified by the Providence and Grace of God, H by p8 7he Notes of by fufficient Knowledge, by ftrong Inclination, atld a 'real undiilembled Piety, to preach the Gol'pel, they have one of the bell Commiffions from God that they candefire, to engage in this facred Work, without any need of Miracles to confirm their Mif- fion > becaufe every Man hath a natural Right to propagate Truth andRighteoufnefs, and 'tis every Chrillian's certain Duty to promote the Religion of God and the Redeemer, as he hath Ability and Opportunity \ though all the Prelates in the World fhould refufe to authorize him \ or, in the Language of the Church, by Impofition of Hands to ordain him. But thus much as to the firft Part of this Note. I now come, 2. To conlider the other Part of this Argu- ment, '^j'lz. the Miracles which the Papifts boafl of in Confirmation of their Religion, and as wrought by, and in Favour of their Church > or to prove that it is, in Reality,the trueChurch of Chrifl. 1 . And here let it be obfervcd, that whatever Miracles can be fuppofed to prove, they can never . prove the Truth of real Abfurdities. They can ne- V ver prove that the whole is more, or bigger than 4t felf> i.e. that one individual fingle Body is, or can be ten thoufand Bodies, and prefent in ten thoufand Places at the felf-fame Time. They can never prove that a fingle Body is it felf, and dif- ferent from it felf > i.e. that a Wafer, under the Accidents of Bread, is really a Man> much lefs that it is God, the eternal, uncreated God 3 be- caufe thefe are felf-evident Contradictions, and therefore incapable in their very Nature of being proved by any kind of Evidence whatfoever. 2. Again, Miracles can never prove the Truth of Doftrines contradictory to each other, or of Do6trines contrary to fuch as have been already fufficiently proved by real and uncontelled Mi- racles j becaufe this is abfolutely to deftroy the very Evidence it fclf, and making it equally to fervc the church confidered, pp ferve the Purpofes of Truth and Falfhood % nothing being more plain, than that contrary Do6brines cannot poffibly be on both Sides true. If therefore it is a true Doctrine, and hath been confirmed by the Teftimony of God himfelf, that there is hut one me^ diator between God and man^ even the man Chrift Jefus^j no Miracles can prove that Angels and Saints are Mediators as well as Chrift, becaufe thefe are two oppofite contradiftory Do6brines, one of which muft be neceflarily and unavoidably falfe. And farther, J. Miracles can never prove that Idolatry and Superftition is the true and acceptable Worfhip of God; that Images, and Pidures, and Relicks^ and the like dead and fenfelefs Things, are Obje6ts of Worfhip 5 both becaufe 'tis abfurd to fuppofe it, and contrary to common Senfe and Reafon ; and becaufe God can never give a San6tion to his own Difhonour, countenance what is contrary ta his own Glory, or command Men to give that Worfhip to the Creature which is not their Due, but due only to himfelf the eternal and blefled Creator. And therefore, as thefe Abfurdities^ Contradi£tions and Impieties, are all adopted into the Faith of the Church of Rome^ 'tis impoilible that any real Miracles can have been wrought by God in Vindication of them, or indeed that they can be fo much as capable of any Demonftration or Proof. 'Tis in vain therefore that the Papifts appeal to the Miracles of Chrift and his Apoftles, which were wrought only in Confirmation of thofe Dodtrines which were taught by Chrift and his Apoftles i and not as Proofs of thofe Corruptions, which they have introduced into his Church, to the Difgrace of Chrift's Religion, and the ma- nifeft Perverfion of the great Defign and real Ten- dency of his Gofpel. Since therefore the Mira- cles of Chrift and his infpire J Apoftles were wrought in Confirmation of Do6lrines contrary to thofe H 2. taught loo The Notes, of taught by the Church of Rome^thit Church wants^ this Proof of theTruth of her Doftrines, and of Con- fequence this Note of her being the true Church. What muft we fay then of all thofe Miracles of "which the Church of Rome boafls, for a Succeffion of many Ages ? I anfwer, that fuppofing any real Miracles have been wrought in Vindication of her corrupt Do6trines and Practices, the Workers of them are by no means to be regarded and hear- kened to y no, not if he who did them were an An- gel from Heaven, becaufethe Gofpelof Chriftje- fus is immutable, and the Men are pronounced ac- curfed who willingly pervert it. 'Tis laid down by St. Paul^ as one Mark of the great Apoftacy from the Chriftian Church, and of the Character of the man of fin^ and [on of 'perditi- on^ that his comingjhould he after the working of [at an ^ isoith all power ^ and [igns^andlyingivonders^ and with all deceiveahknefs of unrighteoufnefs in thofe that pe- rifh . * And of confequence, this Power, and thefe Signs and Wonders, are not to be regarded as we value our Salvation, and would not be given up of God to firong delufions to believe a lye. Hence our bleffed Lord cautions his Difciples : 'There Jh all a- rife falfe Chrifis^ and falfe prophets^ and fhall floew. great Jigns^ and wonders : But, behold^ I have told • you before : Wherefore, believe it not. -\ So that if the Papifts teach you another Gofpel than what the Apollles preached, believe them not 5 no, not if they perform unqueftionable Signs and Wonders. You may afTure your felves thofe Signs could never be done by the Influence of that holy Spirit that guided the Apodles, who is the Spirit of Truth, and can never contradid his own Teftimony, nor confirm a Religion contrary to ChrilVs. And therefore, if the Miracles boafled of by Papifls, as wrought in Confirmation of their Errors, were real j they were unqueftionably lying Wonders of the Working of Satan j Wonders * 2 Their, ii. p t Matt. xxiv. 24; is, ^6. Wrought the Church confidered. loi wrought in Confimation of a lye 5 orelfe thedelu- fivelmpofitions of that evil Spirit, to deceive and pervert thofe, nsjho have pleafure in unnghteoufnefs^ and will not receive the love of the truth that they may hefaved. The truth indeed is, that many, if not all, of the pretended Miracles of the Church of Rome^ are the inventions of idle, fuperftitious Monks 5 or the Impoilures of crafty defigning Priefts, to create in the People a reverence for their own Cor- ruptions, and to bind them the fafler in Obedience and Subjection to themfelves. The legends of their Saints abound with the moil palpable Abfur- dities, and romantick Impoflibilities > their Mira- cles have no Chara6lers of probability attending them, nor any authentick vouchers to fupport them . Many of them have been proved to be mere Frauds and Cheats, and others of them may be per- formed by Men of common Ingenuity and Dexteri- ty. So that there is no Proof of real Miracles hav- ing been ever wrought amongft them 5 and there- fore, 'tis with as little Truth and Modefty, that they boaft-of the Glory of their Miracles, as of the Purity of their Doftrine. Note XII. The Cardinal's twelfth Note is, * The light of prophecy 5 for as Chriji promifed the church the gift of miracles^ fo alfo he did the gift of prophecy^ in the third Chapter of the Prophecy of Joel. To this, afhort Anfwer will be fufficient. I . That Prophecy can no more prove than Mi- racles, that falfe Do6trines are true, or that the I- dolatry of the Church of Rome^ is the true Reli- gion of Jefus Chrifb. H 3 1. That * Lumen propheticum. Sicut enim Chriftus promittit, Ecclefiae donum miraculorum, ita etiam, 7(7^/ iii, promittitdonum prophe- tic. C/»/>. If. 102 The Notes of z. That the Prophecy of Joel doth not in the leaft ajGiire the Church that the Gift of Prophecy fhouldbe a permanent Gift : Yea, St. P^/^r feeijis toaflertthe contrary, when he tells the y^w/, that ^he Effufion of the Spirit on the Apollles at the Feaft of Pentecoft'^ was that which wasfpoken hy the frophet ] oc\-\ i. e. it was the real Accomplifhment of that Prediction by him •, and therefore, the Con- tinuation of that Gift beyond the Apoftolick Age, was not neceflary to that Accomplilhment j and therefore no neceflary Mark of the true Church. 3. If Prophecy be aneceflaryNoteof the true Church, it certainly follows that the Church can never be, in fome Part or other of it, without this Gift > becaufe whenever it wholly ceafes, then one eflential Mark of the true Church ceafes too 5 and confequently the Church of Rome can never make out her claim to this Charafter. Becaufe Bellar- Tnim himfelf doth not undertake to prove that his Church was never without it, and only mentions three Perfons, St. Bennet^ St. Barnard^ and St. Francis^ who had it fince the time of Auftin^ i, e. about the compafs of one thoufand two hundred Years. And therefore, this Gift can be no eflential Mark of the true Church, nor the want of it a* mongft Proteftants any Proof that they are not a Part of it J orelfe the Church of Rome\iZx{tVi can have no Pretenfions to this Charafter, which, for the greatell Part of above one thoufand two hun- dred Years, appears to be evidently deftitute of it. 4. Nor indeed is there any folid Proof that they, to whom they attribute this divine Gift, ever pof- fefledit. The many fabulous Legends they have in- vented, and the bafe Methods they have taken to fupport their Errors, render all the Accounts of the Prophecies of their pretended Saints ju illy lia- ble to Sufpicion. Men may fometimcs make very probable t Adsii. ]i(S. the Church confidered. 103 probable Guefles of future Things j becaufe of a certain Concurrence of Affiiirs, which render fuch events highly probable, without ever deferving the Charafter of Prophets, or indeed having a Title to theCharader of good Men. f . The Religion of Proteftants, which is the Religion of the Bible, was delivered by Men really pofTefTed of a prophetick Spirit, and by Confe- quence, hath the Confirmation of Prophecy as well as Miracles. Whereas, the diftinguifhing Doc- trines of the Church of Rome were none of them preached by Apoftles or Prophets, and are not to be found in the facred Writings, and thus have nei- ther the Evidence of Miracles or Prophecy to fup- port them . I may jullly add on this Head, 6. That amongft Proteftants, there have been diverfe good and pious Men who have fpoken of future Things with great Clearnefs, and which have a6tually accordingly come to pafs > and who therefore have at leaft as much a right to claim the Honour of this prophetick Infpiration, as any Perfons whatfoever that can be mentioned in the Church of Rome, Note XIIL The next Note is, * 'the confejjion even of adver^ faries in favour of the Church of Rome \ whereas the Catholicks are never found to pmife^ or commend the do6lrine^ or life of hereticks: But this Mark proves nothing more, than that Proteftants have more Charity, or lefs Prudence than the Pap ifts. If Proteftants commend any thing that is commenda- ble in any of the Writers of the Romijh Church, they a6t according to the Rules of Jufticeand Cha- rity, how much foever they differ from them in the H 4 eftcn- * Confeflio adverfariorum. Nunquam invenluntur Catholici laudalTe autapprobafle do<5lrijiam auC vitam ullorum hgereticoium.C't^. 16, I04 T^^ Notes of eflentials of Religion. And if Papifts in gener^ cenfure, and reproach, and revile all Proteftants, whatever be their Virtues and Excellencies, meerly becaufe they differ from them in their religious Prin- ciples, 'tis an Argument that they have neither Juf- tice nor Charity in themj and confequently can be no Argument that they are the Church of Chrift. Befides all confiftent Proteftants unanimoufly condemn the Church of Rome as guilty of Herefy, Schifm, and great Corruptions in the Doftrine and Worfhip of Chrift \ and though fome may allow her to be the true Church, not withftanding all her grofs Abufes of the Chriftian Religion, they are general- ly fuch as have favour'dthe Superftitionsof Rome^ and fhewn a very good Inclination to become recon- ciled to it. This was true of Laud and his Bre- thren in the Time of Charles I. and of allthofeof the Clergy in the prefent time, if any fuch there be, who are his Favourers and Followers. They want to maintain the Charader of God's Ambaiiadors, and theNotion of a linealDefcent from the Apoftles, as their Succeffors in Power and Dignity 5 and therefore, the Church of Rome mult be a true Church to convey the Succeflion down to them, though fhe hath fcarce a fingle Mark of the Church of Chrift belonging to her. But the Praifes of fuch Men are of as little Effi- cacy, as the Curfes of the Church of Rome. They neither of them prove any Thing at all : And 'tis meer trifling with the World to putthe Approbati-r on of mortal Men againft the Cenfure of Scripture, and the Sentence of \he Spirit of God. The Doc- trine and Praftice of the Church of Rome, areex- prefly condemned by the Oracles of Truth j and therefore, it fignifies nothing though the whole \V orld ftiould juftify or. commend her. N 0 T K the Church confidered, loj Note XIV. The next Note is, * the unhappy exlt^ or death of thofe who have oppofed the church of Rome. Thus the Cardinal tells us that Luther and Oecolampadius died fuddenly, Zuinglius was killed in War againft the Catholic ks, Carolojiadius was killed by the De- vil, and Calvin was eaten up of Worms, and died curfing andblafpheming : There is need of but few Words to fhew the Impertinence and Inconclufive- nefs of this Mark. For the arguing from the manner of Mens Death, to the Goodnefs or Badnefs of the Caufe and Princi- ples they have efpoufed, hath no Foundation in Reafon or Scripture, and can proceed from no- thing but Superftition or Prefumption. 'Tis mere Superftition to imagine, that God goes out of the common Method of his Providence to puniihthe Sins of particular Perfons j or that the Accidents which prove fatal to them, and generally happen according to the ordinary Courfe of Things, are infli6ted on them as Judgments for extraordinary Offences. 'Tis alfo great Prefumption, as it im- plies a bold and rafh determining concerning thofe fecret Methods of the divine Condu6b and Govern- ment, which can never be known without an im- mediate Revelation. 'Tis alfo contrary to the plaineft Determinations of the facred Writings, and the Judgment of the Spirit of God contained therein. The wife Man teljs us, "That all things come alike to all^ there is one event to the righteous and the wicked^ to thegood^ and to the clean^ and to the unclean 5 to him that facrificeth^ and to him that facrificeth not : As is the good ^ fo is the finner-y and he that five areth^ as he that feareth an oath. * Infelix cxitus, feu finis ^rum qui ecclefiam oppugnant. Caf. io6 The Notes of oath,^ And again, There he juft men unto whom it happeneth according to the work of the wicked -y and there he wicked men to whom it happeneth according to the work of the righteous, i' Sometimes righteous and good Men are cut off by an unexpc6bed Stroke ; For there is ajuji man that per ijhes in his right eoufnefs j t whilil wicked Men live in Profperity, and pro- long their Days 3 F^r there is a wicked man that prolongs his life in wi like dnefs. The truth of thefe Obfervations may be proved by manyFafts, and therefore, were all the Inftan- CCS mentioned by the Cardinal juft as he reprefents them, they would prove nothing of what he al- ledges them for, 'uiz. that the Churches of the Reformation are not the Churches of Chrift, or that the firft Reformers were evil Men and Here» ticks. ButheismiftakeninhisFafts, or hath wil- fully miireprefented them. Of Luther^ he fays^ that he died fuddenly in the Night, having chear- fully, and in good Health, eaten a plentiful Supper in the Evening j But this is not true j for Luther had been in a declining State of Health forfeveral Months before his Death, and had lived in the con- (Vant Expeftation of, and Preparation for it. The Evening before he died he fuppcd with his Friends, and talked chearfully with them both upon ferious and other Affairs. In the intervals of his Pains he cried out, O heavenly father^ though I muji he taken out of this life ^ yet^ I certainly knozv that I Jhall dwell for ever with thee^ and that no one Jhall take me out of thy hands ' And afterafolemn Confeffion of hi^ Faith in Chrift, the Agonies of Death came on him, ^nd folding his Hands together, he gently breathed put his laft, and died. This is the Relation of Jujlus Jonas^ who was prcfent at his Deceafc, as given by Seckendorfy § and utterly deftroys the credit of the Story of his dying ♦ Ecclef. ix. 2. fid. viii.'H. ^ Id.Tii. if- § Lib. 3. Sea. ^6. §.133. the Church conftdered. 107 ,a fudden death : But fuppofing he had thus died, what Argument is this of a Punifhment from God ? A fudden death to a good Man is fo far from being an Inftance of the divine Difpleafure, that 'tis rather a very defirable Circumflancc, rather to be asked of God, than deprecated as a Judgment j not to add, that the Prefervation of Luther for fo many Years, from If 17, when he firft began to preach againft Indulgence, to the Year 1 5-4(5, when he died, in Oppofitiontothe Endeavours of his Enemies to deftroy him, is a much ftronger Proof that his Caufe was owned, and he himfelf under the fpecial Prote£bion of God, than the pretended Suddennefs of his Death, had it been Faft, could have been, that 'twas a Punifhment infli6bed on him by God, for his oppofing the Ufurpations, Idolatries, and Abfurdities, of the Church of Rome. As to ZuingUus^ 'tis acknowledged that he died in War, in Defence of the Religion and Liberties of his Country : And is fuch a Circumftance to his Difhonour, or an Argument of his falling a Sacri- fice to the divine Vengeance, or of the badnefs of the Caufe for which he fought ? What then ihall we fay to Joftah^ King of Judah^ concerning whom the facred Hiftorian writes : He did that which wa$ right in the fight of the Lor d^ and walked in the ISO ays of David his father^ and declined neither to the right hand^ 7iorto the left *. And yet this pi- ous Prince was {lain in War by Necho king of E- gypt : But did this prove that the Superftitions of Egypt was the true Religion, in oppofition to that which God himfelf had eltablifhed amongll thq Jews? As to OecolampadiuSy he died, "xs Melchior Ada-mi informs us, in a very gentle and dcfirable Manner, not fuddenly, but after fifteen Days illnefs, of an Ulcer upon the Os Sacrum -y repeating from begin- ning to end the fifty fiviiPfalm^ a little before his death j ''^iChron.xxx.iv.i. io8 7^^ Notes of death > and with his laft Breath crying out. Lord Jefusfaveme^ m thePrefenceof tenof his Brethren, who agreed in this Account of him "{" . Asx.o Caroloftadius^ the Story of his being killed by the Devil is ridiculous, and hath no Authority tofupportitj theEpiftleof the Minifters of BaftJ^ mentioned by the Cardinal, having never been pro- duced, and being no wli^re to be found. Petrus Boquinus^ who was at the Funeral of Caroloftadius^ hath expofed this vile Forgery 5 and tells us, that he died, amongft many others, of the Plague, which then cruelly r^gt&m Germany^ and at Baftl^ on Chriftmas-day 5 and that he was honourably at- tended to his Funeral by great Numbers of the Aca- demy ^. As to Calvin^ the Cardinal's whole Account is an impudent Impofture 5 and Bolzec^ from whom he takes it, a Man neither of Morals or Credit fuffici- ent to at tell it. He bore an irreconcileable Hatred to Calvin^ for having been imprifoned at Geneva^ and banifhed from the Territories of it, upon Ac- count of fomething he had delivered about Prede- ftination . He was originally a Carmelite Friar, and turned Proteftant and Phyfician, and afterwards returned to Popery again, and proftituted hisWife to the Canons of Autun in Burgundy : An admirable Witnefs of this infamous Story of Calvin's Death ! Beza^ who was a MiniHer himfelf at Geneva^ and adminillred the Sacrament to Calvin a little before his Death, tells us he was naturally of a thin con- fumptiveConftitution, which he greatly impaired by long Abftinence, and indefatigable Study and Labour. He died of a Complication of Diflem- pers, though the immediate Caufe of it was an Jfthma, A little before his Death, the Syndicks and Senators paid him a Vifit, to whom he gave an affe6tionate t Mekhior. Adam. vit. Germ. Theolog. p. f 7. Edit. Francof. "* Mdchior Adami. P. 87 . the Church conftdered. 109 afFedionate iand chriftian Exhortation. The Month o£ May^ in which he died, he fpent almolt in continual Prayer, with Eyes hft up to Heaven, when the Afthma had almoit flopped his Voice j oftentimes repeating the Words of Davidy I was ftlenty O Lordy hecaufe thou didft it. May the ipth, he fupped with his Brethren, the Minifters, and told them he ihould never more fit with them at Table 5 and from that Day, to the 17th of the fame Month, when he died, he lay as one almoft dead, and at laft departed in the mofl gentle Manner, without almoft a Sigh or Groan, retaining his Senfes and Reafon to the lafl : This is Beza's Ac- count, who was with him almofl continually in his Sicknefs, and at his Death, and is an abundant Confutation of the fcandalous and vile Account of BolzeCy znd Bellarmine from him. And, tho' any Man of Honour and Candour would have been a- fhamed to have retailed fo impudent a Piece of Scandal J yet, to do the Cardinal Juflice, nothing lefs could be expe6bed from him, who lays it down as a certain Faft, ^at no Catholicks are ever found to praife or approve the DoSirine^ or Life^ of Heathens or Heretic ks *. But, fuppofing the Cardinal's Stories to have been all true 5 yet, if fuch unfortunate Deaths prove the Badnefs of the firfl Reformers Caufe, How juflly may the Argument be retorted on the Papifls? How many of the very Heads of their Church have died fudden,violent, infamousDeaths ? Platina tells us, that Pope Z^^ V. was depofed by Chrijiopher^ and died in Jay 1 thro' Grief j tint John XL was taken by the Soldiers and flifled to Death with a Bolfter 5 th'Sit J ohnXlll. a Wretch, who, from his Youth, had been addi6bed to the vileft Lufls, was taken and killed in the very A6t of Adul- tery j that ^^;2^^/^ VI. was flrangled or famifhed to Death in St. An7eW% Caflle at Rome j that John XXII. * DeNot.Ec.Cap.i5. no The Notes of XXII. who promifed himfelf a long Life^ wasi crufhed to Death by the Fall of a new Chamber at his Palace at Fiterbo > with many other Inftances of the like Nature, that might be mentioned, if fuch Kind of Arguments were any Thing to the Purpofc. But I proceed to, Note XV. Which is the temporal Felicity^ conferred hy God on thofe^ who have defended the church 5 /or, fays he, catholick Princes have never heartily adhered to Godj but they eafily triumphed over their Enemies •\. And for the Proof of this he produces many Inftan- ces out of the Old Teftamcnt, of Abraham^ Mo- fes^ Jojloua^ David^ and others; and of Conjian* tine^ Theodofius^ and others, under the New Tefta- jnent Difpenfation : But, that this is a very uncer- tain and fallacious Note, will appear by a little Confideration ; for, if temporal Felicity be a Note of the true Church, it muft be fuch a Note as is pe- culiar to, and infeparable from it, and as never doth or can agree to any falfe and antichriftian Church whatfoever > for no Demonftration can be plainer than this, that if temporal Felicity oftentimes be- longs to the falfe Church, it can never be a difcri- minating Note, or Mark of the true one. Now, though Mofes^ and David^ and other good Princes amongft the Jews^ had very fignal Succef- fes from God > and, though an Adherence to true Religion and Virtue hath a Tendency to fecure Princes and Nations the divine Prote6bion and Blef- fing > yet, that good Princes have not been always fuccefsful againlt bad ones, is evident from the In- flance before-mentioned of Jofiah^ who was {lain by the idolatrous King oi Egypt ; and from the Mac- cab ccSy fFelicitas temporalis, divinitus iiscollata, qui ecclefiam defendc- runt. Nunquam cnim cathoHci principes ex animo Deo adhc^Terunt. ^uin facillimc de hoftibus.triuinpharent. the Church conftdered. tii eahees^ of whom Judas Maccahaus was {lain fight- ing againft Bacchides^ and his Army routed : Jo- nathan^ his Brother, was treacheroufly feized and (lain by "tryphon: Simon^ his Brother, was trai- teroufly murthered by Ptolomy his Son-in-law j whereas the Cardinal produces th^ Maccabees^ as Inftances to prove the temporal Prolperity of good Princes, and their Triumphs, by the Help of God, over their Enemies. But, fuppofing no Inflances could be produced <^f Jewijh Princes, but what had been profperous, were not the Kings of the heathen Nations alto- gether as fuccefsful? How often were the Jewi themfelves opprefTed, beaten, enflaved, and car- ried into Captivity by them ? What were the Suc- cefTes of their moll fortunate Princes in Compari- fon of thofe of figlathphilefar^ Salmanafar^ Ne- huchadonofor^ and others, to whom they were fuc- ceflively Tributaries and Subje6ts ? Now, if tem- poral Felicity, SuccefTes, Vi6tories, Largenefs of Empire, and Multitude of Riches, are Marks of the true Church, we muft not look for the Church amongfl the Jews^ but amongft the heathevt Nations and Princes, who could oftentimes boafl of this Note, and pofTefTed it in a much more re- markable Manner than the Jewijh Princes and Na- tion ever did. Befides, if temporal Felicity be a Mark of the Church, where was the Church of God in the Days of Elijah? Ahah was an idolatrous Prince, and a great Encourager of Idolatry in his King- dom 5 and the Jews were fo univerfally in the Kings Meafures, that Klijah complains to God : 'The chil- dren of Ifrael have forfaken thy covenant ^ and flain thy prophets with the fword^ and /, even I only ^ am lefty and they feek my life to take it away *. 'Tis true God tells him, / have left me feven thoufand in Ifrael^ all knees which have not bowed unto Baalj and every * 1 Kings xix. 14. 112 The Notes of every Mouth which hath not kijfedhim §. But they were opprefTed, and perfecuted, and had not one Mark of temporal Profperity to prove them to be the Church of God. Much lefs canfuchProfperitybeadifcriminating Mark of the Chriftian Church. The Cardinal, elate with his own Purple, Titles^ Emoluments, Splendor, and Riches, forgot, furely^ the Cir* cumftances and Doftrine of Jefus Chrift > that he himfelf was defpifed and reje6ted of Men, and at lall crucified and flain by wicked and ungodly. Hands > and that he taught, that whofoever would become his Difciple, mufi take up his crofs and follow him. Nor had the Apoftles of our Lord any Thing of the Glare of worldly Grandeur and Profperity to attraft the Eyes and allure the Hopes of Mankind : No, they approved themfelves the minifters of Godj in much patience^ in affli^ions^ in necejjities^ anddi- firejfes^ injlripes^ in imprifonmentSy in tumults^ in la* hours ^ in watch ings^ and in fafiings *. And as to the Generality of thofe they converted, St. Paul tells the Corinthians : Te fee your callings brethren^ how that not many wife men after the flejh^ not many mighty^ not many noble^ are called. But God hath chofenthe foolifJo^ weak^ bafe^ and defpifed things of the world J that no flefJj fhould glory in his prefence f. And as to their Dodrine they taught, all that will live godly in Chrift Jefus flo all fuffer perfecution^ s and that we muft^ thro' much tribulation^ enter into the kingdom of God ++. And accordingly for three hundred Years, at leaft, the Chriftian Church had not much of this Mark of the Cardinal's belonging to her, but was cxpofed to, and harrafled by perpetual Perfecution, when almoft every Year produced new Confeflbrs and Martyrs, and the very Name of a Chriftian was made SId.Ver.i8. ♦ 2Cor.vi.4,f. f i Cor. i.26, c^f . the Church tonjidered. 115 made criminal. How then can that be a difcrimi- hating Mark of the Church of Chrifl, which that Church wanted for three hundred Years ? Or are the efTential Marks of it altered fince that Time ? Proteftants will expe6t fome good Authority for this before they will ealily believe it : Befides^what Avill become of this Note in the Days of Antichrift, when as the Cardinal allows, fuchwillhethe Cruelty of the Perfecution under him^as to hinder all thepublick, Exercijes of true Religion \\ ? If this be true, and - yet if, as he affirms againfl Sotus tt^ that mofc cruel Perfecution fhall not wholly extinguifh the Faith andReligion of Chrill > then the true Church will and may fublill without temporal Profperity, even in Circumitances of the moft dreadful Perfe- cution 5 and therefore, the Cardinal, as he begins his Notes with a mere Name, ends them with a manifell Contradiction, affirming temporal Prof- perity to be a diftinguifhing Note of the true Church, when, at the fame Time, he allows it can and will fubfiit without it. As to all the Inftances he brings of the l^rofperity of Chriflian Princes, they are nothing to the Pur- pofe 5 fince it may be eafily proved, that Catho- lick Princes h^ve often come to violent Ends, and been very unfortunate in their Wars. Henry III, and IV. of France^ were both murthered by Af- faffins : Mary^ Qiieen of Scotland^ loft her Head upon the Block : And James the Second of Eng- land^ a Zealot for Popery^ was forced to abdicate his Crown, and died in Exile : How many Vic- tories have been gained over Chriftian Princes by the "Turks? How many by Proteftant Hereticks over Catholick Kings ? Queen Elizabeth^ an he- retical Queen, triumphed over the invincible jir- mada^ and baffled all the Power of Spain^ and had a glorious Reign of above forty four Years Conti- nuance: Lewis ^lY .0^ France^ that moft Chrifti- I aa ttDeRom.Pont.l.j.c.4, ^4: Id. Ibid. c. 17. 114 7?j^ Notes of an King, had his Armies often defeated, afid all his Laurels taken from him > and might have been deprived of his Kingdom too by an heretical Ge- neral, had it notbeen for the Treachery of faithlefs Men, who betrayed their Country, and were halH- ly introducing a Popifh Pretender. Italy it felf^ the Seat of the Bealt, is at this Day the Seat of War s and Catholick Princes are devouring each <>t]ier, whilft the chief Proteftant Powers are look- ing on at a Diftance, and their Subjeds enjoying the Bleffings of Peace and Plenty. So flillacious is this Argument of temporal Felicity, and fo littlef conclufiveforthe Caufeof him that brings it. And thus have I gone through thefe fifteen Notes > and ihewn you that many of them are impertinent and falfe, and no Notes at all of theChurchofChriftj and that thofe of them that are good, do not be- long to the Church of Rome : So that, as fhe hath no true Marks of the Church of Chrift belonging to her, fhe ought to be elleemed and avoided by all as an antichrUlian Church. And truly me hath the Marks of fuch a Church evidently belonging to her. Had St. Paul been Witnefs to the Infolence and Impiety of the Popes, thofe Heads of the Church of Romey he could not have given a more exaft Defcription of them, than he hath done in the manof Jin, and [on of perdition,'^ I . He oppofeth and exaltcth himfelf above all that is called God, or is worfhipped, zthejf/n.^, z. He fitteth as God, in the Temple of God, Shewing himfelf that he is God, Ibid. 3. His coming is after the working of Satan, with Power, and Signs, and lying Wonders, and all Deceiveablcnefs of Unrighteoumefs, Fer. 9^10. 4. The Scat of this Bcaft is myllical Babylon^ Rev. xviii. f . that great City, f. Which hath feven Heads or Mountains, i?ev. xvii. p. 6. In the CWeh eonftdered. tif 6. In which 3wells theWoman^thjtt great WhorCj which is arrayed in purple, andfcarlet Colour^ and decked with Gold and precious Stones andPearls^ Fer. 4. 7. That fits uponafcarlet coloured Bcaft, full of Names of Blafphemy, ver. 3. Such as^ Lord God^ Moft Holy Father % OptimuSy Maximus^ Greatefi ani Beft, 8. That reigneth over the Kings of the Earth, Rev. xvii. 18. p. That fits upon many Waters, which are the People, Multitudes, and Nations, and Tongues, that Ihe hath bewitched with her Idolatries^ Fer. if. I o . W hich hath gotten drunk with the Blood of the Saints^ and with the Blood of thd Martyrs of Jefus, Ver, 6. Hi Upon hei* forehead this Mme Js written^ Mystery, Rev. xvii. f . Tranfubftantiation. iz. The Merchants of the Earth havef waxed rich through the abundance of her Delicacies, Rei^* xviii.3 .by the Sales of Indulgences^ Maires,Relicks^ agnus DeVsiy'mdL the like Merchandize of the Prieft» of Rome, • >'•' i'^' c nirv* 1 ^ . Shd deals in Slaves arid SdUl^ of Meri, /4r. t j / 14. She teaches Dodtrines of Devils, forbidding to many, and commanding to abftain from Meats which God hath created to be received with Thankfgiving, I ^i;;^. iv. I, £5?^. And^ 1 f . She hath beguiled Men by a voluntary Humi- lity 5 and hath introduced and eftablilhed the Wor- ihip of Angels, Colof. ii. 18. and the honouring Mahuzzims^ i. e. the louls of dead Men, with Gold, and Silver, and precious Stones, and valuable things, by the Invocation of Saints^ Veiieration of their Re- licks and Images, both which are adorned in the Church of Rome in the moft fumptuous and coft- iy Manner. I % Thefc ii6 The Notes of Thefe fifteen Notes I would oppofe to the Car-* dinar s, and I, in my Confcience, think they every one belong to the Church of Rome : And as thcfc are evidently the Marks of Antichriil, of that Beafl which it was propheiied fhouid afcend out of the bottomlefs Pit, let us all take heed how we worfhip or receive her Mark : For^ if any man worjhip th^ beaft^ and receive his mark in his forehead^ or in his hdnd^ the fame Jh all drink of the wine of the wrath of God^ which is poured out without mixture into the cup of his indignation.^ And when we. think of the Souls of thofe which flie bath Jlain for the word of God^ and the teftimony which they heldy let us, in Abhorrence of this Impiety and Cruelty, cry out : How LONG, O Lord, holy and true, DOST thou not judge and avenge their PLOOD, ON THEM THAT DWELL ON THEEARTH ! Adhere therefore, my Brethren, to the Prote- ftant Religion, I mean the Religion of the New Teftament, which contains the whole of the Chri- ftian Scheme, and is your fureil Guide to Salvati- on and Happinefs. If, indeed, you are in love with Slavery, and would have lordly Priefls tyran- nize over your Confciences, your Perfons, and Eftates i if you choofe Ignorance inllead of Know- ledge, Superilition and Idolatry inftead of pure and acceptable Religion, and regard more the Inventi- ons of Men than the Commands of God, Popery is the Religion ready for your Acceptance : But, if you love your God, your Redeemer, your Souls, your Bodies, your Children, your Eftates, and Country, Popery muft be your Abhorrence, which is a Religion only fit for Slaves and Fools j who have fiicrificed all the valuable Interefts of Man- kind, or have not Senfe fufficientlyto prize them. Be thankful to God therefore for the Privileges you enjoy i educate your Children firmly in the Princi- ples * Rev. xiv. 10. the Church confidered. 117 pies of civil and religious Liberty. Walk worthy your Obligations and Privileges, that God may not be provoked to withdraw his Prote£tion from you, nor to give you up into the Hands of Men, who where ever they prevail bring Ruin and Slavery, Inquifitions and Tortures with them > and whofc true Character it is. That their tender mer- cies are cruelties. I J Va9 I "8 ) The Supremacy ^/ *5V, P e t e r and the Bijhops of Rome his Succejfors : Confickred. i IS " "P .1 I III \ n II ' ' "^^ I N A SERMON Pre AC h'd AT S alter s-Hally "Jan. 25, 17 34- J* - By DANIEL N E A L^ M.A. Matt. xvi. 18, 19. 18. Audi fay alfo unto thee, that thou art ^eteVy and upon this Rock I will build my church, and the gates of hell jh all not prevail againjt it, 19 . And I will give unto thee the keys of the kingdom of heaven, and whatfoever thoit jhalt bind on earth /hall be bound in heaven, and whatfoever thou Jhalt loofe on earth Jhall be loofe d in Heaven. WHEN the Cliriftian Religion was firft preached among the Gentiles, it pre- vailed by its own divine Excellence and Purity J but in Procefs of Time* the Ambition and Avarice of Men deformed its native Beauty, The Supremacy of^ ^c. up Beauty, and weakened its Influence, by blending it with worldly Power, till by Degrees the fpiritual Kingdom of Chrift, which confifts in Righteouf- nefs and Peace, was changed into a temporal Mo- narchy over the Bodies and Souls of Men under one Sovereign Pontiff, who arrogated the Title of Sue- gejfor of St. Peter and Fi car -Genera I of Chriji upon Earth. Whtntht Roman Empire became Chriflian, the Emperors aflumed the fupreme Power in eccle- liaftical Affairs, and maintained it fome hundreds of Years. * They confirmed the Eleftions of Bifhops, called Councils, and eilablifhed their Canons by an imperial Edid : They appointed Judges for reli* gious Caufes, and depofed Bifhops that were lapfed into Herefy. Eufebius therefore, in the Life o£Con- flantine^ calls him mm:; iTrianorog, the general Bifliop, or Director of all things relating to the external Polity of the Church. But when the Empire was divided and broken, by the Irruption of the bar- barous Nations, the Bifhop of Rome flarted his Claim to a Primacy of Jurifdi^tion over all Chriflian Bifnops J and taking Advantage of the Diflraftions of the Empire, entirely threw off the imperial Yoke, about the IXth or Xth Century, and affumed an abfolute Authority, not only over the Clergy, but over Kings and Emperors, and the whole Chriflian World, in all Caufes civil and ecclefiafli- cal. Some Ages after, there was a fierce Conteft about the Supremacy of the Pope over the whole coUe^ive Body of the Church. \ And tho' this Point was not abfolutely determined in the Coun- cil of Trent^ BeUarmine^ the celebrated Romijh Champion, and his Followers, have declared il unlawful to appeal from the Sentence of the Pope to any future general Council. I 4 'Tis *• ^panh. EcHift. p. iioi. f Sec. xvc 120 The Supremacy of 'Tis avail and boundlefs Empire of Superflitioi^ and Slavery that is formed upon this Ufurp^- tion 5 Perfons of all Ranks are bound to believe whatever the Pope decrees, and to obey all his hidh onPainof Damnation. If fovcreign Princes dare refill; him, or refufe Obedience to his arbitrary and imperious Dictates, the Trumpet is founded to Sedi- tion^Subje^ts are abfolved from their Allcgiance^and commanded to bind tlieir Kings in chains, and their Nobles in Fetters of Iron. If his Holineis is pleafed to interdift whole Kingdoms^the publick Worihip of God mufl ceafe, and their Temples be fliut up till they return to their Duty — ~ Vaft Contributions have been raifed,and immenfe Sums paid annually ia- to the Pope's Coffers,by Peicfs-pence^ the fir ft Fruits and 'tenths of the Clergy y the Sale of Indulgences^ Jlgnus Dei'Sj and other holy Wares of the like Kind, for the Support of his unrighteous Dominion.lt was ufual in England^ before the Reformation, to levy a lenthy and fometimes 2, fifth of all ecclefiaftical Liv- ings, for the Service of the Church, or fome Expe^ dition into the Holy Land, which confidering the vaft Number of Religious Houfes in thofe timesj produced an incredible Revenue. Upon a compu- tation, made by order of King Henry III. in the Yeari24f, it appeared, that more Money was carr ried out of England annu^Wy by the Pope's Authori- tyjthan all the Revenues of the Crown put together. * And without doubt, the whole Riches of the Na- tion had been conveyed away thro' this Channel, be- yondRecovery,had not the Statutes ofProviforsand Premunire taken place. Fierce and bloody Wars have been kindled in the ChriiHan World by his Di- re61:ion3not to mention the more compendious Ways of difpatching Hereticks by Poifon or murdering now and then an hundred thoufand in cold Blood, asintheMafTacres of Ireland^ Paris^ and the Val- leys o£ Piedmont, Our Nation has been a remarkable Example f JF^ys Adls and Mon. p. jij*, 3^6, S't. Peter, ^c. m lExample of all thefe in their Turns. Never did Popery triumph with lefsControul in all its falfeand bloody Colours, than in this liland forfeveral hun- dred Years. And when the all-wife Providence of God raifed up thofe glorious Inftruments of the Re- formation, who delivered us from fuch barefaced Ufurpation, our holy Mother the Church became as mercilefs as Ihe had been tyrannical and infatiable, and in the Greatnefs of her Charity excommunicated our Rulers, diflblved the Government, and doom* ed our Fore-fathers, with all their Pofterity,to tem- poral Mifery, and eternal Perdition. How monftrous and groundlefs foever this Eni- pire may appear, it has had the mofl publick and folemn Sanations of their Church. In the Lateran Council it was decreed, '^ That '' the Roman High-Prieft holds a Primacy over " the univerfal Church, as Succeflbr of St. Peter^ " Prince of the Apoftles 5 that he is the true Lieu- '^ tenant of Chrift, and Head of the Church > the ^ Father and Do6tor of all Chriftians, to whom *' all Power is committed to feed, direct, and go- " vern the CatholickChurch under Chrift." Hence he claims the fole Right of defining Points of Do6trine, and deciding Controverfies of Faith, without Liberty of Appeal, even to a general Council J and of binding and loofing, opening and Shutting the Gates of Heaven at his Pleafure. To fecure thefe Powers, with many others of the like extravagant Nature, he exafts the mo ft folemn Oaths from his Clergy, and particularly from the Bifhops, who fwear, '^ To be faithful and obedi- *' entto St. Peter J and to the holy Roman Church j *' and our Lord the Pope his Succeflbr, to receive '^ and execute all his Commands, to difcover all " Plots and Gonfpiracies againft him, to preferve ^^ and defend the Royalties of St. Peter to the ut- " moft of their Power, and to perfecute and op- " pofe all Hereticks, Schifmaticks, and Rebels « to 11 z The Supremacy of ^^ to our faidfovereign Lord the Pope, or his Sue* *' ceflbrs."* So that all Clergymen of the Church pf Rome^ not born within the Verge of the eccle- iiaftical State^ are Subje£bs of a foreign Power, and Ibound by the mofl facred Ties to lay violent Hands on all who profefs a Religion different from their own. — - Nor is lefs care taken to fecure the Alle- giance of the Lay-converts, who upon their Re- ception into the Romijh Communion, are obliged to make the following folemn Profeilion of their Faith : '^ I acknowledge the holy, catholick, '' z^gofioYick Roman Church, for the Mother and ^' Miflrefs of all Churches, and I promife true ^' Obedience tq the Bifhop of Romey Succeflbr to ♦' ^t.Peter^ Prince of the Apoftles, and Vicar of f* Jefus Chriftj and I do undoubtedly receive and ^^ profefs all other things defined and declared by £^ the facred Canons, general Councils, and parti- ^^ cularly the Council of "Trent ^ and I do anathe« '^ matizeall things contrary thereunto, and all He- ^' refies which the Church has condemned, reje£t- i' ed, and anathematized.*' This is the current Doftrine of the Roman Church, which no Man can reje£b without being reputed an Enemy to the apoflolick See, and is efteemed of fuch Importance, that Pope Boniface VIIL in one of his Decrees has declared and pro.-' nounced it of NeceJJity to Rahation : Cardinal Beh larmine fays, ^he Dodrine of the Supremacy is -x fun- damental 'Article of their Church : And we mull concur with them in allowing this to be the Bads of the whole Controverfy, and if well eftablifhed, that their Church is built upon a Rock-y but if it £l:and$ condemned by tl:^e concurrent Tcftimony of Scripture, Antiquity, and Reafon, the Founda-. tions of Popery are blown up, and t^ unwieldy Fabricls falls to Pieces. -. •■ \ St. Peter^ &c. 113 Let us therefore confider^ F^rfi^ the Evidence by ^hich this extravagant Claim is fupported : And then, the Arguments that are brought tq encounter it. Firft, fFe are to confider the evidence which the Papiji^ produce to fupport the above-mentioned fupre- macy. Had our Lord appointed a Vicar-general on Earth, we might expeft to meet not only y^ith his JTamein Scripture, but with the time and manner of his Inftalment, and with the deed of Convey- ance to his Succeflbrs, in the moft plain and fig- nificant Words 5 or at leafl; that it ihouldberead in every Page of Antiquity: But if the mofl antient Fathers of the Church confent in anything, it is in a general Silence about this Matter: The whole flrefsof the Evidence is therefore laid upon the following obfci^re and metaphorical Paflages of Scripture. The principal of which is in the firfl: Verfe of iny Text 5 ^fhou art Peter ^ and u^on this rock I will build my church. Here they argue (in their late Profeffion of Faith for the Reception of Converts into the Church) ^' from the very Name of Peter^ f ' or Cephas^^ which fignifies a Rock 5 which Name *' our Lord^ who does nothing without Reafonj f' gave to him who before was called Simon^ to f' fignify thathefhould be as a Rock or Founcl^tion^ ff upon which he would build his Church.'" But fome learned Men interpret the Rock^ of the Con- feffion of Peter's Faith, mentioned a Verfe or two before, whercour Lord having asked his Difciples, whom Men faid he was, addrelTes to his^poftles j Whom fay ye that I am ? Si?non Peter anfwered and faid, Thou art Chrift the Son of the living God. "^Vhereupon, after a Commendation of his Faith, our Lord replies, v. 1(5. I fay al fount 0 thee ^ thou art Peter ^ and upon this Rock, that is, upon the con- feffion thou hafi made of me^ I will build my church. This Ii]tterprc];ation is countenivnced by.many Doc- 124 The Supremacy of tors and Fathers of the antient Church. St. Chry^ foftome^ in his Comment upon the Place, fays, Up- on the Rock, that is, w'^on the faith of Peter' scon- fejjion^ I will build my Church. And again. He did not build the Church upon the Man Peter ^ but upon his F^/VZ; *. Theoduret^ St.AuJiin^ andfome of the Popifh Writers themfelves, are of this Mind f. But admitting, with St. Cy/jw;^ and others, Pe- ter himfelf was the Rock^ What Refemblance is there between a Rock 2Lndi a Governor} At leaft, WhatAflurancecan we have, that the Metaphor precifely imports this Senfe, when it may as fairly be interpreted to another ? The Rock of the Church may lignify its Foundation or Beginnings and thus it may have a particular Refpeft to St. Peter^ who laid the Foundation of the firll Chriftian Church at Je- rufalem^ by his excellent Sermon, A^s 2d, t and made the firft Gentile Converts in Cafarea^ accord- ing to the Inftruftions he received afterwards, by a Vifion from Heaven. ** And this was all the Ho- nour he claimed, when Handing up in the Council at Jerufalem^ he faid. Men and brethren^ ye know that a good while ago God chofe me out among you^ that by my mouth the Gentiles Jhould hear the word. "W But in this Work St. Peter could have no Succef- for, becaufe that would be in Effeft to fay, the Foundations of the Chriftian Church were not yet laid, which was fully accompliflied above fixteen hundred Years ago. But if by the Rock we are to underftand the Foundation upon which the Church's Faith is huiltj it can have no particular Reference to St. Peter^ becaufe the Scripture reprefents our Lord himfelf as ♦ Chryfofl. in John i. ^o. t MoreTeftimonies to thisPutpofe maybe fccn inDr.B/Jrrw'j? learned Treatife on the Supremacy, p. ^6, &c. 4: Vid.fr^if^yinloc. ** Aa;sx. ^, &?, tt Aa;s XV. 7. St. Peter, 6fc. iij as the Foundation and Corner Stone of his Church ; ithe ftone "which the builders refufed (fays the Pfal- mill) the fame is become the head of the corner, * Which Paflage our Saviour appHes to himfclf. Matt. xxi. 41. And it is an Honour in which he will not be rival' d, for other foundation can no man lay than that is laid^ even Jefus Chrift. -j- But next under him, the twelve Apoftles are the Foundations indPillars of theChriftianChurch,who were equal- ly commiffioned to preach the Gofpel to allNations, and furnifhed with extraordinary Abilities and Powers for that Purpofe : Te are built (fays St. Paul to the Ephejians) upon the foundation of the apoftles and prophets^ i.e. upon their Dodrine, Jefus Chrift himfelf being the chief corner-ft one. '^ Here is no parti- cular Mention of St-P^/^r^which one might reafon- ably have expe6ted5hadhebeen Prince of the iVpo- llles. Toufay the Church is founded on Peter ^ (fays St. Hierom) but the fame is built upon all the Apoftles. The tivelve Apoftles were the immutable Pillars of Ortho^ doxy) the Rock of theChurch(fM\i another antient Au- thor. And St. ^^//adds, That Peter was but one of the Mountains upon which the Lord did promife to build his Church ** This is the Language of all Antiquity > and whatever Rank Peter might hold among the Apoftles, or what peculiar Regards he might claim from his Countrymen the Jews^ as the Apoftle of the Circumcifion^ it is certain he did not equal the Apo- ftle Paul among the Gentiles : St. Paul was proper- ly their Apoftle, and he glories in it; lam the A- poftle of the Gentiles (fays he) and Grace was given me of God^ that I Jhould be the minifter of Jefus Chrift to the Gentiles ."ft In this Province he labour- ed more abundantly than the reft, +t and with greater Succefs, ftriving to preach the Gofpel where * Pfal.cxviii. 20. f i Cor.iii. 11. t Eph.xi, 30. *♦ Vid. Barrow, p.fS. ft Rom. xi. ij, 44 Rom. XV. 20. ti6 The Supremacy of where Chrift had not been named, left he ihould build upon another's Foundation > on which Ac- count he certainly deferves the highell Honours. But if after all, the Papifts will build their Church upon the Supremacy of St. Peter ^ let them remember that upon this very Rock it has once fplit 5 the Supremacy being the firft Point of Controverfy that made Way for the Reformation. This cut off the BritiJJo Illands from that idolatrous Communion^ and feems to make a Reconciliation impra6ticable. Had this been given up, England ^nd Rome had been united more than, once fince that Time 5 but this keeps her Wounds open, and is, in my humble Opi- nion, that Stone of ftumbling, and Rock of Of- fence, which will one Time or other fall upon her, and grind her to Powder. The fecond Pallage to fupport the Supremiacy of St. Peter follows in the latter Part of my Text 5 Jnd I will give unto thee the keys of the kingdom of heaven^ and nsuhatfoever thou jhalt hind on earth ^fh all le hound in heaven, and whatfoever thou Jhalt loo fe oft earthy fhallhe loofed in heaven. " Where (fays the " late Catechifm) under the Figure of the Keys of ^ the Kingdom of Heaven, our Lord enfured to' " Peter the chief Authority in his Church 3 as " when a King gives to one \)f his Officers the " Keys of a City^ he thereby declares that he makes " him Governor of that City." Are the Keys then the Enfigns of fupreme Authority ? The Scribes and Pharifees had them in our Saviour's Time, and yet tvere fubje£t to the High-prieft > and 'tis no unufu- al Thing for Mafters of Families to entruft their Keys with Servants without a:uthorifing them to difpofe of their Treafure. The plain Meaning of the Pafiage is this : The Kingdom of Heaven is the Kingdom of the Meffiah, ^ndx\\c Keys -xxt St. Pe- ter's Commiffion to open the Gates of it to the Gentiles. It fdliows,. whatfoever ye Jhall hind on earthy St. Petef, Sfr. fif garth J Jhall he hound in bea'ven-, that is, whatever you fliall declare to be forbidden under Pain of my Difpleafure, ihall render the Offender obnoxious to my Wrath i and whatsoever Things ye fhali loofe on Earth, tho' once required by the Law of Mofes^ Men {hall be allowed to do them without incurring^ my Difpleafure. But whatever is meant by this Grant, nothing was peculiarly promifed to St. Pe^ ter^ becaufe in other Places it is given in common to all the Apoftles, Matth. xviii. i8. Ferily I fay unto you^ Whatfoever ye Jhall hind on earthy Jhall he hound in heaven 5 and %vhatfoever ye Jhall loofe on earthy fljall he loo fed in heaven. Again, when our Lord appeared to his ApolHes after his RefurrciStion, he hreathed upon them^ andfaid^ Re" ceiveye the holy Ghoji 5 as the Father hasfent me^ even fo I fend you 'y whofefoever Jins ye remit ^ they are re^ mitted unto them > and whofefoever Jins Y e retain^ they ^re retained.^ The Apoftles had the difcerning of Spirits, and the extraordinary Gifts of the Holy Ghoft to dire6t their Judgments in the Exercife of their extraordinary Powers > and if his HoUnefs of Rome can convince the World, he is pofleiTed of the fame infallible Spirit, I think all Mankind {hould kifs his Slipper, and apply to him in the moft hum- ble Manner, for an Admiflion into the Kingdom of Heaven. A third Paflage infifted upon by the Advocates for St. P^/^r's Supremacy is Z«^^xxii. 51, 32. Ihe Lordfaid, Simon^ Simon^ hehold Satan has dejire dtp have thee^ that he might winnow thee as wheat > hut I have prayed for thee^ that thy faith fail not j and when thou art converted^ ftrengthenthyhrethr en. In which Text (lay the RomaniJis) " our Lord not only de-* '' clared his particular Concern for Peter^ in pray- *' ingthat his Faith might not fail, but alfo com- '^ mitted to him the Care of his Brethren, the other *^ Apoftles, in charging him to confirm and ftrengtheu • John XX. 23. 128 The Supremacy of " ftrengthen them." The Words haveamanrfeft Reference to St.P^/^r's Denial of his Mailer in the High-prieft's Hall, when his Faith \vas in fuch Danger of failing, that if our Lord had not looked upon him, it might never have recovered > but when he fhould be reftored, he exhorts him to con- firm and ftrengthen his Brethren, who, not being able to abide the like Trial, forfook their Mailer and fled, when he was apprehended in the Garden. What relation this can have to St. Peter's Supre- macy over the rell of the Apollles, or to the pre- tended Jurifdi6lion of his SuccelTors over the whole Chrillian World, is hard to difcover. The primi- tive Chrillians encouraged each other to fufferMar- tyrdom -, and the Confeflbrs and Martyrs in Queen A/^ry'sDays llrengthened and confirmed their Bre- thren in Prifon, by Conference, by Exhortations and Prayers, without claiming an Authority over their Faith. Men mull be reduced to very great Extremities, when they build fo weighty a Fabrick upon fo flender a Foundation. The lail Paflage of Scripture inlilled on is John xxi. If, i6, 17. where our Lord, in Allufion to Petefs having denied him thrice, commands him three Times to feed his lambs and hisJJjeep. In which Text (liiys the late Catechifm) " our Lord ni a *' moll folemn Manner thrice committed to St. " Peter the Care of his whole Flock, of all his " Sheep without Exception, that is, of the whole " Church." Who could imagine unlimited So- vereignty could be contained in this harmlefs Pre- cept ! And what is there in it peculiar to Peter? Wns not the fame Commilfion given to all the Apo- files, when they were commanded to teach all Na- tions ? And is not the like Charge given to every Bifhop or Pallor of the Church ? When the Apo- flle Paul took Leave of the Elders of Ephefus^ he commanded them to take Heed of the Flock over which the Holy Ghofl had made them Overfeers to feed' St. Peter, &c. ii^ feed the church of God^ ^ which he had purchafed with his Blood > and St. Peter^ in one of his Ca- tholick Epiftles to the Strangers that were fcattered abroad thro' Pontus^ Galatia and Cappadocia^ ex- horts the elders among them to feed their fever al flocks 5 taking the Overfight of them not by conftraint, but willingly 5 not for filthy Lucre, but of a ready Mind. This is the whole Evidence by which this impor- tant Doctrine i^ fupported. If then it fliould be admitted, St. Peter was One of the chief of the Apo- files ^ as being the Eldeft and Firft in Order, and that he flood high in the Efteeiii of our Lord^ on Ac- count of his Courage and Boldnefs in his Caufej yet it does not appear from the Texts above-menti- on'd j o'r any other, that an Authority was given him over the reft of the Apoftles j much lefs that he was conftituted Head of the univerfal Church, and Vi-^ car-general of Chrift upon Earth. We proceed, iriihefecond place^ to produce the Arguments from Scripture and Antiquity, which demonftrate the Falfenefs of this Claim. And firft, T'here is not theleajl mention of fuch art officer in fcripture. If Peter had been appointed Primate of the Apoftles, with Jurifdiction over the whole Chriftian Church, is it confiftentwith the Wifdom and Goodnefs of God not to mention it in exprefs Words^ efpecially if the Kntiwledge of it is of the utmoft importance to the very Be- ing of Chriftianity, and the eternal Happinefs of Mankind ? But is any thing like this recorded in the whole New Teftament ? Surely St. Paul mtift have been guilty of a very great Omiffion,_^ when he was enumerating the feveral Officers of the Chriftian Church, not to mention the Chief: For he fays no more, than that our Lord gavefome apoftleSy fome prophets^ fome evangelifts^ fomepaftors K ^i'^d * Aas XX. a8. 130 The Supremacy of and teachers.^ And more cxpreilyin his EpiftletO the Corinthians > God hathfetfome in the churchy firft apoftles^ fecondarily prophets^ thirdly teachers^ andaf-- ter that miracles and gifts. \ If our Lord had conilituted a fupreme Head, fliould it not rather have been, he hath fet fome in the Church > firft, a Pope ', fecondarily, apofiles y thirdly, prophets j and then paftors and teachers ? But St. Paulkncw no fuch Officer. Secondly, Our Lord himf elf has frequently declar- ed g^galnjl a fuperiority aynong his apofiles. \V hen there was a ftrife among them who fhould be great- eft, he prefently puts an end to it, not by naming the Perlbn, but by aflliring them he intended no fuch Thing. The kings of the earth exercife lor dfloip over their fubjetis ; hutyefiallnothefo-j hut he that is greater^ (/. e. in Gifts or Knowledge) let him he as the younger y and he that is chiefs as he that does ferve, ^ When two of the Apofiles, James'^wdjohnj af- fected a Pre-eminence above the rell, by defiring to fit, oneat our Lord's right Hand, and. the otherat his left in his Kingdom, he reje6ted their Suit, and check'd their Ambition, § by telling them they knew not what they asked > and when the other ten heard it^ they were moved with indignation. ** At another time, when a Difpute arofe among them who fhould be greatefl, as foon as our Lord heard of it, he fat down and called the twelve^ and [aid un- to them^ If any man dejire to hefirji^ the famejhall he laft of all^ andfervantof all.'\'\ And in his Sermon againil the Pharifees^ he Hiys unto his Difciples, Be not ye called Rabbi 3 for one is your mafler^ even Chri(i^ and all ye arc brethren, tt Thirdly, Neither did the Apofiles after our Lord's afcenfion into heaven admit it. There is no Inftance in the nev/ Teilamentof St.P^/^r'sfctting himfelf up * Eplief.iV. 8, ir. f I Cor. xii. 28. 4: Lukexxii. 24. § Markx, 37, 38. ** Mat.xx. 24,, ■ft Mark ix. 3;-. ■i^\ Matth.xxiii. 8. St. Peter^ ¥c. t^f up for head of the Church, or laying his Commands on the reft of the Apoftles, but rather the contrary; When the Apoftles at Jerufalem heard that the People at Samaria had received the Word, theyfent Peter and John * to pray for them, that they might receive the Holy Ghoft \ who, in Obedience to^ their Orders, readily undertook the Journey, and difcharged their Truft. Nor did P^^^/and Barnabas appeal to St.P^/^rinthe Controveriiesthatarofebe- tNA^een them about the neceffity of Circumciiionj but referr'd the queftion to all the Apoftles and El- ders at Jerufalem^ who when they had confider'd it^ return'dan Anfwer^ f not in the Name of Peter, by divine appointment prince of the apoftles^ and lie u^ tenant-general of Chriftupon earth j but in the com- mon Name of the Apoftles^ Elders, and Brethren, t Nor does St. Peter in his Writings afFe6t an Autho- rity over his Brethren 5 there is nothing of the Style or Spirit of a fovereign Pontiff in his Catholick Epiftles, but the fofteft and riioft condefcending Language, like one that would be thought to be leaft of the Apoftles rather than the greateft'. "The elders that are amoyigyou 1 exhort ^ who alfo am an El- der, andaivitnefs of the fufferings of Chrifi^ and a^ partaker of the glory that floall he revealed. § And tho' St. Paul was born out of due Time, and did not fee our Lord in the Fiefti, ^^zx. in nothing was he behind the very Chief of the apoflks 3 ** and with K 2 regard * AftsvHi. i\. f A£ts XV. 2, 23. ^ The Fathers in exprefs Terms affert all the Apoftles to be co-or- tiinate in Power and Authority. St. Cv/jri^?? fays. Hoc er ant utiqtte (^ c&teri apofloli quodfuit FetrttSy pari confortio praditi ^ honsris ^ po~ • fcjiatis. The other Apoftles were that which Peter was, inveifted with an Equality of Honour and Power. St. Chrjfoflo^ fays, that St. Paul (Ijevoeth that each Apojlle did enjoy ec^ual Dig-arty . inG;?.'. ii.8. and comparing St. Paul to St. Peter, he calls St. Fad., Uonixov aurw, equal in Honour to him ^ adding, ^;\;'ov yxp «5s!/ Ipa Tex/;, for I will not as yet fay any more, in Gal.'i. 8. St. Cyril, Hierom, Dio?iy/:us, l/idore, and all the Fathers of th? three firll Centuries uie the lame Lan- guage. § iPet.v. I. ' *^ Gal.ii. lu 13^ 'The Supremacy of regard to St. Peter ^ he witbftood him to the face % A^^hich is more than the Itoutcll Cardinal would ven- ture to do, to his pretended Sue ceflbr zxRome. But,- Fourthly 5 It does not appear that St . Peter was Bi-^ Jhop of Rome. I will not affirm, with fome learn- ed Critic ks, that St. Peter never was there, but it is more than probable he was not their Bifhop. Ba* ronius and other Popilh Writers affirm, that St. P^- ter became Bifhop of Rome in the fecond Year of Claudius Coefar^ Jl.C, xlii, and (atintheepifcopal Chair zy Years. And the late Catechifm fays, **• He tranflated his Chair ^vomJntioch to Rome^^ and ^' died Bifhop of that City." But they do not tell us how he became fo -, whether our Lord appointed him their Bifhop, or the Apoilles ordained him, or the People ele6led him, or he thruil himfelf into the Office. Nor is there any Account of it in Scrip- ture, or the antient Fathers. We read in the New Teflament of St . Peter' ^ being at Jerufalem^ at An^ tioch^ at Babylon^ and at Corinth^ but not once of liis being at ^ Rome^ unlefs Babylon flands for that City, which the Romanifls are not willing toadmit Upon other Occafions. We are told of his Travels xkixo" Cappadocia^ SictUa^ Pontus ^nd Bytbima^ and mofl Parts of y(fia 5 and yet^ according to St. Luke^ the chief of his famous A£ts were done in Palefiine : So that if he was ^'liho'^ o^ Rome ^ it mail be allow- ed that for the moil Part he was a non-r eft dent . But is it poilible to fuppofe that StPeter refided at Roms as Bifhop of that City, and that St. Paul in his Epi- ftle to the Romans^ written fifteen Years after his (uppofed Tranllation, fhould not falute him among the refl of the Brethren, whofe Names he mentions in the fixteenth Chapter ? Nor in his Epiflle to the GalatLinSj Epheftans^ Philippians^ Colojfians^ and fecond to Timothy^ all written from Rome^ whei*e he lived two whole Years in his own hired Houfe -y not once * VU, Spanheini; />. 536, j-j;. St. Peter, &"€. 133 once fend his Salutation among others to the feveral Churches ? He was certainly not at Rome^ when St. P^«/ writing from that City to the Coloffians^ fays that Tychicus^ Onefimus^ Jriftarchits^ Marcus and Jujius were alone his felloiv-labourerSy which had been a comfort to him j* nor when St. Paul made his firit Defence before Coofar^ and faid. That no man flood with him^ hut all Men forfook him > No, nor at his fecond appearing before Nero^ when the time of his departure was at band j f for having fent the Salu- tations of all the Brethren to T'imothy^ and particu- larly of Euhulus^ PudenSy Linus and Claudia^ he takes no Notice o£ Peter-, which is unpardonable, if he was then Bifhop of the City. The Writers of the firft Age are alfo filent upon this Head. Many Legends and fabulous Reports were railed of St. P^/^r after his Death J but (fays the learned Jofeph Scaliger) from the End of thtA^s of the Apollles to the Time of Pliny the younger, (who lived under the Emperor frajan) there is nothing certain in the Hiilory of the Church. Befides, 'tis hardly credible that St. Peter ^ being the chief Apoflle^ and zgeneral Officer in the Church, ihould condefcend to become Bifhop of a fingle City, and is as great a Difparagement to his Charac- ter, as if the General of an Army fhould lay down his Commiffion to become Captain of a private Company y for the two Offices are hardly confiftent in one Perfon. The Apoltles were commiffioned to preach the Gofpel in all Nations, but a Bijhop is to relide in his Diocefe, and feed the particular Flock committed to his Charge. If then St. Peter was an Apofiky he could not perform the Duty of a Bifl>op byrefiding in one City or Neighbourhood > and if he was a Bifhop^ he could not difcharge the Office of an Apoftle by travelling into diilant Countries, So that here is a Failure in the Foundation 3 for.if K 3 St. * Col. lY. 11^ f 1 Tim. iv, \C*j jj. 134 T"^^ Supremacy of St. Peter was not Bifiop of Rome, 'tis impoffiblc the prefent Pope fhould be his Succeflbr. But, Fifthly, If weJJwiild admit that St. Peter was Bi- fhopof Rome, the Grant of the Supremacy-might be ' only per fo7ial^ and terminate with himfelf. For it is agreed on both Sides, that the Scripture makes no Mention of Peter'?>SucceJfors 5 and we all know the apoltolical Office did notdefcendto after Ages. The Catechifm fays, '^ that it is evident by the unani- '^- mous Confent of the Fathers, and the Tradition '^ of the Church in all Ages, that the CommifTion '^ given to St. Peter defcended to the Popes or Bi- " ihops of Rome.'' But I may venture to challenge all that is be t ween this and Rone to prove fiich Con- fent 5 the Fathers never dream'd of an univerfal Monarch over the whole Church, and are entirely lileni: about It 5 but if they were not, neither theii- Authority, nor the dark and obfcure Tradition of later Ages ought to avail againft Scripture and Rea» fon. Does it follow, becaufe Chrilt faid to Peter^ •upon this rock I will build rny church -y that therefore he meant it of }iis Succeflbrsj when there is no Inti- mation of an Entail throughout the whole New Teftament, nor any Communication of his apo- ltolical Gifts ? Befides, \i St. Peter was Bifhop of Antioch feven Years before his pretended Tranfla- tion to Rome^ why fhould not his Succeflors in that See have the better Clami? For the Story of his Tranflation by a fpecial Command fromChrifl, is an exploded Fable 3, but none of the Biiliops as yet put in their Claim to the Supremacy. When the Empire became Chriftian, the Bifliops of the chief Cities claimed the lirft Rank among their Brethren, but His I'lolinefs oi Rome had no higher Title than Dominus f rater ^ ^nd Co?nminiJler^ ^ Brother ^nd Fel- low-Servant., for feveral Ages. Pope Gregory I. who lived lix hundred Years after Chrift, * abhor- red the Title of Oecumenical or univerfal Bill:>op^ calling -^ Spanh. p. 10,88. S'f. Peter, &^c. 135 calling it a diabolical Ufurpation, and the Forerun- ner of Antichril!: j and he gives thefe Rcafons for it in his Epiflle^, becaufe it was never given to St. Peter > becaufe none of the Bifhops o^Rome till that Time had afTumed it > becaufe it was contrary to the Canons, to the Decrees of the Fathers, and an Af- front to Almighty God himfelf. The Bifhop of Rome then did not prefume to call Councils by his own fovereign Authority, nor fit as Judge in Con- troveriies of Faith, much lefs to depofc fovereign Princes j nay, he had not fo much as a cafting Voice, nor fo fmall a Preference as to iign the Ca- nons always in the firft Place. The four lirft gene- ral Councils were convened by the exprefs Com* mand of the Roman Emperors, who prefided in Perfon, or by their Deputies j but the Pope's Su- premacy was not thought of for above f 00 Years after Chrill, nor obtained after many Struggles till almoft a thoufand. Sixthly^ If we Ihould grant for Argument's Sake, that the Supremacy defcended to St. Peter's Succef- fors in the See o^Rome^ we JJo all find it almoft impoffi^ ble to derive the Succejfion in an uninterrupted Line through the fever al Ages of the Church. And yet the Popifti Catechifm fays, that '^ thofe only who can '' derive their Lineage from the Apoflles are the '' Heirs of the ApolHcs, and confequently they " alone can claim a Right to the Scriptures, to *^ the i^dminiftration of the Sacraments, or any '^ Share in the pafloral Office j it is their proper ^' Inheritance which they have received from the " Apoftles, and the Apoftles from Chriif." Let us therefore examine this Line, upon which the Validity of all Chriflian Adminiftrations depends 5 if this lliould fail or be interrupted, the whole Chriftian Church is loil, for nobody can then claim a Right to the Scriptures or any Part of the pafboral Office. K 4 Now 1^6 The Supremacy of Now the Succeflbrs of St. P^/^r fhould certainly be good Men^ and endued with an apoftolick Spirit. Ahijhof ((aystheApoftle) muft be blarnelefs ^vigilant ^ fober^ and of good behaviour^ not given to wine or fil- thy lucre. ^ But has this been the general Charac- ter of the Roman Pontiffs? Have not fome been reputed Magicians and Necromancers, f ^^^ others undoubted Monfters of Iniquity? Witnefs the Jlexanders^ the Hildehrands^ th^ Gregorys^ the Bo- nifaces^ whofe lewd and flagitious Lives are hard- ly to be paralleled in Hiftory. Baronius their o-^n Hiftorian confeffes, that for a Succeflion of fo Popes, not one pious or virtuous Man fat in the Chair > fome were advanced to the papal Dignity at 10 or I i Years of Age; others have been Mur- derers and Whoremongers, not to mention the Accounts in Hiftory of a female Pope. Arethefe the Heirs of St. Petcr^' ^cdjX Vicars of Chrift upon Earth ? Can the apoftolicat or facerdotal charafter be convey'd thro' fuch impure Canals? Howpro- phane was that Saying of Pope Leo X. ^uamlw crofa nobis eft fab ^J a CbriftH ^ What a r^ if the Popes at Rome were the rightful Succeflbrs of St. Peter^ all the holy Or- ders conferred by thofe at Avignon mufl be null ^ and if we Ihould trace this back through twenty or thirty Divifions, I doubt the Line of Succeflioii would be loft long before we come up to St. Pe- ter > fo that if the Right of the Scriptures, and Ad-^ miniftration of the Sacraments be the proper Inhe- ritance of thofe only who are Heirs of the Apoftles, by an uninterrupted Lineage, it may reafonablybe queftioned whether there be any Chriftian Church or Clergyman in the World > but thanks be to God the Chriftian Religion does not hang upon fo {len- der a Thread. Seventhly y We may argue againft the Supremacy, from the Extent of the Office which it is not poffible for a ftngle P erf on to dif charge. The Duty of an univerfal Paftor is to govern and feed the whole Church 5 but who can manage univerfal Empire ? What Atlantic k Shoulder can fuftain the Bur- den of difpenfing Juftice to the whole World ? What Strength of Body or Vigour of Mind can go through the Bufineis of hearing all Appeals, of deciding all Controverfies, and of rectifying all Diforders in the whole Univerfe ? For God has promifcd to give his Son the heathen for his inheri- tance^ and the uttermofl parts of the earth for his Poffcjfion,^ If therefore our Lord had intended fuch a general Officer in his Church, he would have furniihed fome Perfons with fuperior Abili- ties to the reft of Mankind to fill the Chair > But is * Ffal. if. 8, St. Peter, &c. i^p is any fuch peculiar Genius found amongft them ? To fay this may be done by Legates or Nuncios^ is no- thing to the purpofc, becaufe the Pope only is in- fallible, and therefore all Appeals are referred to himfelf. Belides, how vafl muil be the Ex pence, how great the Delay of Juflice, and how tedious the Journeys for Men to travel with their Suits from all Parts of the habitable World to Rofne for a Decifion ? If the Government of a Kingdom of moderate Extent, be as much as one wife Prince can manage 5 or if a fmall Diocefe be fufficient to employ the Time and Labours of a faithful Bi- fliop > how impoflible muft it be for a Clergyman advanced in Years, in the Decline of Life, and under vilible Decays of Body and Mind to dire6b and govern the Chriftian World. The other Branch of the epifcopal Fun61:ion is to feed the Jheep > this was given in charge to St, Peter^ and is incumbent upon all his SuccelTors, If his Holinefs therefore would difcharge his pafto- r^l Duty, he ought not to fit in his Chair at Rome^ but travel through the unbelieving Nations, in order to their Converfion. Were the Shepherds o^ Ifrael curfed, * becaufe they eat the fat^ and cloath-. ed th em f elves with the JVool^ and killed them that were fed^ hut did not feed the Flock ? What then muft be the Portion of an univerfal Bifhop that never preaches at all ? Does the Pope vifit his Diocefe, or labour in Word or Doctrine? Does he feed his Flock with Knowledge and Under- ftanding ? No, but he takes aw^y the Key of Knowledge, and having obliged the People to ihut their Eyes, puts into their Hands Pardons, Indulgences, and confecrated Toys, fitter to pleafe and quiet froward Children, than to furnifh a rea-? fonable Mind with Religion or Virtue. Now if we lay thefe things together, and con^ fider, the Silence of the facred Records and ge- nuine '^. Ezek, XXX iy. 5, 4, T40 ^^ Supremacy of nuine R^emains of Antiquity about a fupreme vi-^ fible Head j the Uncertainty of St. Peter's being Bifhop of Rome^ and of the Supremacy's being granted not only to him, but his Succeilbrs, upon which their whole 'Title depends j the Charadber of thofe who have fat in the Papal Chair j the Impof- fibility of deriving their Lineage from St. Peter thro' fo many Schifms and Divifions j and the Ex- tent of the Office, which is beyond the Limits of a finite Capacity to difcharge, it will amount to a Demonftration that the Hierarchy of the Church of RQme is built upon the Sand^ and that their Popes have no better a Claim to an apoftolical Su- premacy over the Chriftian World, than to their extraordinary Gifts and Powers. I fhall conclude this Difcourfe with the follow- ing Remarks. Fir ft, Thzt y efus Cbriji is the only fupreme Head of his Church. This is the conftant Language of Scripture, One is your mafter^ even Chrift.—^ '^He is the head of the hody^ the churchy that in all things he might ha've the pre-eminence . — »-- \ God has put all things under his feet^ and given him to he head over all things to the church. ^ I would have you> knoWy (fays the Apoftle to the Corinthians) that the ^cad of every man is Chrifl^ and the head of Chriji is God. Should it not rather have been, the Head of every Man is the Pope, and the Head of the Pope is Chrilt ? But no Head upon Earth is ca- pable of governing fuch a Body, nor may any Man afTume this Honour to hniifelf 5 the Son of God alone is equal to this high Station, who holds the Stars in his right Hand, and by Virtue of the Immenfity of his Prefence, is capable of govern- ing and feeding the diffufive Body of his Church in every Part of the World, § Which being united to him their headj by joints and hands^ receiveth nou-^. rijhment^ * Col. i. 18. t Eph. i. 22. i iCor.xi. 5. §Colof. ii. 19. St. Peter, &*€. 141 Hjhment^ and encreafes with the increafe of God. Let no Man therefore dare to take the Sceptre outof his Hand, and place it in the Hands of a frail Man, whofe Breath is in his Noftrils. Kings and Princes may be Prote6bors of the Church, and Defenders of its Faith from Oppreffion and Violence within their Dominions, but Chrift only is our living Head. Secondly, The Unity of the Catholick Church does not conftft in its Relation to one mfihle Head^ hut in its Union to Chrift. All that profefs true Faith in him^ and Love to his Difciples, and who adorn their Profeflion by undilTemblcd Piety and Virtue, are Members of that one myftical Body of which he is Head 5 for there is but one body and one fpirit^ one Lordj one Faith^ one Baptifm^ one God and Fa- ther of all^ who is above all^ and thro"" all^ and in you all. ^ '' There is no Mention in Scripture, or " primitive Antiquity^ of an Union of all Chri- '^ ftians under one political Head, (fays the judi- '' cious Dr. Barrow) nor does it confift with the '' Nature and Genius of the Gofpel Kingdom, ^' which is not of this World, but difavows po- " litick Artifices, and flefhly Wifdom \ it dif- " countenances the Impofition of all new Laws ^* and Precepts, but fuch as are neceflary for Or- " der arid Edification > it difclaims all worldly '^ Power and Dominion, and is to be governed '^ by Gentlenefs and Meeknefs, Argument and " Perfuafion : Whereas if it was a political Body^ " (fays the Doftor) it muft be the Reverfe of all " this 5 it muft be fupported by Riches and *^ Wealth, by Force and Violence, by Courts of '' Judicature and penal Laws. All which things " do much difagree from the original Defign of " the Chriftian Church, which is averfe from '' Pomp, doth rejeft Domination, does not re- " quire Craft, Wealth, or Force to maintain it, " but '^'Bcm^ of Unity of the Church, p, 29?, t^i The Supremacy of '' but did at fi rft, and may fubiill without aily " fuch Means." Thirdly, ui fupreme Jurifdidiion and Authority over the Chrlflian Church is the 'very Mark and Cha-^ ra5ler of the Man of Sin and Son of Perdition % who is fiiid, * to oppofe^ or exalt himfelf above all that is called God^ or that is worfhipped-, fo that he as God fitteth in the temple of God^ Jhezving that he is God. Kings and-Emperors, in the Language of Scripture, are called Gods^ on Account of their fovereign Authority and Power j but his Holinefs of Rome has declared the fpiritual Power to be above the temporal j and has fhewed that he is God^ not only by accepting the Titles of Deity, as ~\ Mojh holy Father -, Lord God y Priefi of the IVorld^ and Vicar General of Chrifi upon Earth j but by tread- ing on the Necks of Emperors, by kicking off their Crowns with his Foot^ and obliging them to hold his Stirrup, when he mounted his Horfe : The Emperor Henry IV. with his Emprefs and little Children waited three Days and three Nights barefoot, at the Gates of the Pope's Palace for Ab- folution, and after all loll his Territories, which the haughty Pope gave to Rodolphus^ with this Ih- fcription about the Crown : 1= Petra dcdit Petro^ Petrus Diadem.a Rodulpho : "The Rock^.^i;^ the Crown to Peter, and Peter gives it to Rodulph. If we take a View of his Holinefs in his Pontifical Gran- deur, we may fee him fitting in the Temple of God, upon a Throne high and lifted up, with a triple Crown on his Head, a triple Crofs in one Hand, and a naked Sword in the other; with the Keys of the Kingdom of Heaven at his Girdle, and a feve n-fold Seal, in token of the fevcn-fold Gifts of the Holy Ghofi; j furrounded with Cardinals arrayed in Pur- ple, attended with Ambafladors from all Nations 5 and when he appears in publick, Multitudes lie' pro Urate * z Theft ii. 3, 4. + Aits S; Mon. V. I. P. 10, Spanh.p. 1807. # lb. V. II. p. 201. St. Peter, &c. 143 !)roftrate in his Prefence, and pay him the moll acred and divine Woiihip. Can this be the Suc- cefTor of poor Peter ^ who told the lame Man at the Gate of the Temple, that Silver and Gold he had none ? Or is it not rather the Chara6ter of that Anti-chrilT:, whom God has threatned to confume with the fpirlt of his mouthy and deftroy with the bright^ nefs of his coming. Fourthly, How dangerous muji it he to continue in a Churchy the Validity of all whofe Adminifira^ tions depend upon an uninterrupted Succejjion from St, Peter ; for if the Line ihould fail, or be broken, the whole Chriflian World mull return to Hea- thenifm, and be left to the uncovenanted Mercies of God. Surely if our Lord had defigned to hang the whole of his Religion upon this Chain, he would have preferved it entire, and made every Link of itvilible to the Satisfa6lion of the whole World 5 but as things now ftand, all is uncertain; a Chriflian can never be fatisfied that he hears the Word of God from the Lips of one that has a Right to interpret it, dv receives the holy Sacra- ment from the Hands of one that can derive his Orders, in a direct Line, from the Apofrles. It is therefore unaccountable that any who call them- felves Proteilants, fhould be fond of deriving the Validity of their Sacerdotal Functions thro' this impure and corrupt Channel, which has been fo often cut off from its Fountain, and is fo far from the apoftolick Purity, that it feems for feveral Ages to have had no other Parent, than the Mo^ ther of Harlots^ and Abominations of the Earth. The Proteftant Religion is a much fafcr Way of Salvation, which admits Perfons duly qualified and folemnly feparated to the pafloral Office, to be rightful Minifters of Jefus Chrift, and entitled to tidminifterall Chriflian Ordinances with Efficacy, wherever the Providence of God {Iiall call their Lot. Fifthly, I' 144 "^^^ Supremacy of Fifthly, We may ohfewe the Vajfalage dnd Sla^ very of the Romifh Communion^ which requires an ahfolute Subje^ion of Soul and Body ^ to the fovereign WillandPleafure of the Pope, Men muft not judge for thcmfelves, but take every thing upon the Word of the Priefl:, who will infure their Salva- tion at the Peril of his own. The infpired Apo- ftle Paul never claimed this Privilege 5 he would have * En;ery one prfuaded in his own mind^ and if they differed^ to do it in love j he difclaims a Do- minion over the People's Faith 5 and the Apo- ftle Peter forbids the Elders who had the Over- fight of the Flock, -f to lord it over God's heritage. But is this the Manner of the Church of Rome^ which requires a blind and implicit Faith from all her Members, and commands us to lay afide our Underftandings in order to become good Chrifti- ans ? Strange 1 That Men fhould have Liberty to exercife their Reafon in the ccTitmon Affairs of Life, and be obliged to ihut their Eyes and be ftark blmd in Matters of Faith ; nay, the Papifts re- quire us not only to lay afide our Under landings, but to believe indire6t Oppofitionand Defiance to them j for if thePope fhould decree Virtue to beVice, and Vice Virtue, we arc bound in Confcience,: (fays Cardinal ^^//i^r;;?/;^^) to believe it. Is there any thing like this among the moft barbarous Nations ? But not content with abufing our Confciences? they deprive us of our Eflates and Liberties > Po- pery and Slavery are infeparable v and an Inquifi- tion in the Church is a fure Mark of Slavery in the State. The Liberties of England grew up with the Reformation and will certainly die with it> when Popery got PofTeflion of the BritifJy Throne in thePerfon of King James II, our Laws were prefcntly fufpended*, our Charters taken from us, and our whole Conflitution fubverted : the Knife was then at our Throats, and the only Choice • Phil. iii. 1 5*, \$, fi Pct.v.j. St. Peter, ^c. 14 j choice that feemed left, was to turn or burn. The Populace were alarmed, and Proteftants fhook their Chains and groaned for a Deliverer, which God of his infinite Mercy fent us in the Perfon of the great King IVilliam III, who without Vio- lence or Blood delivered this Nation from Pope- ry j and all Europe from the Chains and Fetters, that a great and fuccefsful Tyrant had prepared for them. s It follows from hence, in the hft Place^ that an open toleration of the Popijh Religion is inconfiftent with the Safety of a free People and a Protefiant Govern^ ment. Every Roman-Catholick having profelled Allegiance to a foreign Power muft be an avowed Enemy to his King and Country. It is therefore made Death by a very fevere Law for any Pried to pervert any of his Majefty's Subjects to Pope- ry, or for any private Perfon to be willingly re- conciled to the Romijh Communion, becaufe as often as Popery gains a Profelytc, the King lofes a Subject. The Words of the Statute ^ are thefe, which I the rather mention becaufe their Laity may not be acquainted with them : " All ** Perfons pretending to have Power, who ihall '^ abfolve, perfuade, or withdraw any of the Queen's '' Subje6ts from the Religion now eilablifhed, to '' the Romifh Religion, or move them to promife '^ Obedience to the See of Rome^ being thereof '^ lawfully convi£ted, fhall fuffer as in cafe of " High-treafon.— And if any Perfon after the End '' of this Parliament, be willingly abfolved, or " withdrawn as aforefaid, or willingly be recon- *' ciled, or fhall promife any Obedience to any " pretended Prince, Potentate, or ufurped Autho- " rity from Rome^ then every fuch Perfon their '^ Procurers and Counfellors being thereof lawfully " convi6ted, ihall be taken, tried, and judged, and *^ ihall fufFer as in Cafes of High-treafon," So that, L mt * xjEUi. Cap. i. J ^6 The Supremacy of not only every Prieft^ hut every neiv Convert to Popery is a 'Traytor^ and a dead Man by the Laivs of his Country j the moll: facred Obligations being then judged an infufficient Security, trom Men who had deUvered up their Confciences into the Hands of thofe who pretend to bind and loofe Men from their Sins, and to abfolve them from the moll folemn Oaths, or difpenfe with them, for the Service of the Catholick Caufe. Far be it from Proteftant DilTenters to plead for Perfecution or languinary Laws, or even negative Difcouragements for reli- gious Principles not fubverfive of the Foundati- ons of Society and civil Government. Every faith- ful Subjeft ought to be proteded in his religious as well as civil Rights^ but if Men's Religion teaches them Rebellion j and every Convert to Popery is by Principle an Enemy to the Conilitution of his Coun- try, and a Friend to the Pretender to his Majeftfs Crown and Dignity ^ furely the Government may preferve itfelf Beiides 'tis a known Maxim of Po- pery, and was decreed in the xixth Seflion of the Council oiConftance^ ^ that no Faith is to he kept with Hereticks^ or Protellants > and our Hiflories abun- dantly tellify that where they have had Power they have religion fly obferved it, as appears by the Vio- lation of the EdiEt of Nantes in France againft the Faith of the moft folemn Treaties j the Maflacres of Paris and Ireland^ in which no Ties of Nature or Friendfhip could prevent the ftaining their Hands with the Blood of their neareft Proteilant Relati- ons j not to infill upon their many Plots and Con- fpiracies againft th^^, reformed Religion in England^ and particularly that wherein King, Lord^, and Commons aflemblcd in Parliament were to be blown up at once : only I mull obferve, that all the Con- fpirators were abfolvcd, and Garnet their Provin- cial, who performed the Office, is commended by Bellarmine as a Man of incomparable Sandity and Holinefs of Life. But ♦ Spanh, Ec. Hift. p. 184J'. St. Peter, ^c. t^f fiut they tell us their Natures are now changed^ and their Principles not fo fierce andl>loody as I'or- merly. Are they fo ? Then may the Ethiopian change his Skin and the Leper his Spots. Have we already for- got the late Cruelties at Thorn^ theNumbers ot Pala- tines that were driven from their native Country purely for Religion about lo Years ago, and the pre- fent Ufage of the Saltzhurghers by their fpiritual Ty- rant ? — - 1 would not fill your Heads with imaginary Dangers j but this I am fure of great Induilry is ufed by Numbers of Priefts (even in Defiance of a Law that makes itDeath) to undermine the ProtellantRe-* ligion. Bribes are given, and large Promifes of Sup-» port and Encouragement to the meaner People j Ca- techifms and Books of Devotion are privately difper- fed; Mafs-houfes are ere61:ed infeveralPartsof the City and Suburbs, and Priefls ofhciate almofl with open Doors 3 they infinuate themfelves into private Families, and kindly relieve the neceflitous and di-^ fbrefs'dj onCondition of their living and dying in the Bofom of the Catholick Church. Thefe are the new Methods of Converfion. But fhall Proteflants be afleep while the Enemy is cutting away the Ground from under their Feet ? Have we any Con- cern for the reformed Religion, for the Liberties of our Country, and for the Welfare of our dear Chil- dren and Pofterity ? Let us then ftand fafl in the Li- berty wherewith Chrift has made us free. Let Churchmen and Diffenters lay afide their Jealoufies of each other, and bend their united Forces againlt the common Enemy. And may theWifdom of the Legiflature be direded to fuch Meafures conlillcnt with the Laws of Chriflianity, and the natural Rights of Mankind, as may ftrengthen the Protef- tant Interefl andeffedtually prevent the Growth of a Religion which would rob us of /all that is dear to us as Men and Chrifbians ! The Minifter of Chrill are obliged more cfpccial- ly to appear in the Front of the Battle, not only to L i animate^ 148 Tloe Supremacy of^ 8fc. animate their People and arm them againll the ap- proaching Danger, but to endeavour the delivering thefe deluded Souls out of the Snare of the Devil, by perfuading them to read the Holy Scriptures, and uie the UnderftandingsGod has given them to diftin- guifh bet weenT ruth and Error > and by praying that God would enlighten their Minds, and give them Repentance to the Acknowledgment of the Truth : but if after our moft fervent Prayers and kmd Endea- vours for their Converfion, they will fhut theirEyes, and go on blindfold in a Religion that has neither Scripture, Reafon, nor common Senfe to fupport it j if they will profefs i\llegiance to a foreign Tyrant, and vow the Dellruftion of their King and Country, when their Superiors {hall command them to theScr- vicej we may then lawfully join in that Form of Prayer and Thankfgiving appointed by Parliament ,' for the fifth of November^ before it was altered by ArchbilliopL^//^. " —Be thou dill, O Lord, our ''mighty Prote6lor, and fcatter our cruel Enemies " which delight in Blood j infatuate their Counfels, " and root out that BabyloniJJo and antic hriflian Se6t, " which fay with Jerufalem^ Down with it, Down " with it to the Ground.— And to that End flrcng- '^ then the Hands of our gracious King, the Nobles, " and Magiftrates of the Land, with Judgment and " Juflice, to cut off thofe Workers of Iniquity, " whofe Religion is Rebellion, whofe Faith is Fac- '^ tion, whofe Practice is murdering of Souls and Bo- '^ dies j and to root them out of the Confines and Li- '^ mits of this Kingdom, that they may never prevail '^againft us, and triumph in the Ruins of thy " Church > and give us Grace by true and ferious " Repentance to avert thefe and the like Judgments " from us, for thy dear Son's Sake, our only Media- "tor and Advocate 5" to whom be Glory in the Churches throughout all Ages World without End. Amm. 'The ( 149 ) The Church of RomeV Claim of Autho- rity and Infallibility, examined. I N A SERMON P RE A CH'd at Sakers'Hally Jan. 30, 1734-j. By GEORGE SMTTH, M.A. With Additions. X Cor. i. 24. Not for that we have Dominion over your Faith, but are Helpers of your Joy : For by Faith ye ftand. 1 Appear before you this Day, to charge the Church of Rome with boldly ufurping, and tyrannically exercifing, that Dominion over the Faith of Chriftians, which the Apoftle in the Text fo exprefly difclaims, and which he never once exercifed in all his Life. If I can make good this Charge, I fhall at once vindicate fome of the Redeemer's unalienated Prerogatives -y and defend L 3 fomc J 5 o The Church of RomcV Claim fome of the moil (Iicred Rights of the ChriftiJin World, Jigainil: this Church which fo infokntly violates them. It will not furely be faid, that though St. Paul was not invefted with this Dominion, yet that St- Fetcr was , and that therefore Popes as his Succef- fors, and Vicars general of Chrift upon Earth, may juftly exercife it. For befides that St. Paul was an Apoflle 5 fpcaks here in that Character j and when he owns, tVE have no Dominion over your Faithy feems to difclaim it not only for himfelf, but in the Name of all the Apoftles and Minifters of Jefus Chrill-3 of what Rank and Eminence foeverin the Chrillrian Church 5 befides this, I fay, He tells us in two feveral Places of this very Epiille, that he was in nothing behind the very chief eft Apoftles *i and yet certainly he muil have been far behind one of them, at leaft, if St. Peter was appointed fur preme Head of the Church, and wasentrufled with that Authority, and endowed with th^t Infallibility which his Succeflbrs now pretend to. Thefe are the Powers and Privileges, which the Church of Rome fays fhe is invefted with : It falls to my Share to examine them> and I hope to con- vince you before I have done, that never were any Claims more unjullly made, or more weakly and llenderly fup ported. Her Claims upon the Foot of Authority are many, and of different Kinds -, but as I have neither Tin^e nor Inclination to extend the Sub]e which Interpreta- tion all Chriitians are obliged to receive and fubmit to. IV. That fince many Things which ought to be believed, are not at all contained in Scripture, the Church hath Authority to decree thefe as neceflary to Salvation 5 and all Chrillians are thereupon obli- ged to believe them. V. That ihehas a Right to judge and determine authoritatively, all Controveriies relating toMatters of Faith 3 fo as that all Chriftians are obliged to fub - mit to her Decilion. If upon hearing thefe Claims made, you Ihould be difpos'd to ask, (as any honeft inquifitive Perfon would naturally do) Pray where is all this Power and Authority lodg'd? who is invelled with it? who is to exercife it ? you will be told the Catholick Church 3 meaning their own Church of Rome : and with this anfwer they have taught their own Votaries to reft fatisfied. But we Proteftants, who know that general Anfwcrs are often deceitful and evafive, and that this in particular is fo 3 are not thus to be put off. For tho* at prefcnt we ihould pafs by the Abfurdity of calling a Part the whole 3 I mean of Calling that the Catholick Church, which to fay the beft of it is but a part, and thati ^ very corrupt one too, of the Catholick Church; L 4 wc I J 2 The Church of RomeV Clatm we inufl beg to be a little more particularly inform- ed. This Catholick Church means either fome one or more Perfons, in whom this Authority is veiled : Is it then diifufively in the Church Univer- fal, /. e. in all ChriiHans throughout the World? Or is it in the Church Repreicntative, /. e. in a General Council? Or is it in the Church Virtu- al, (as they exprefs it) i. e. in his Holinefs the Pope? The Advocates of Rome are as much per- plexed how to anfwer, and as little agreed in the Anfwers they give here, as we Iball iind them to be prefently, when we come to ask the fame Quefti- ons, with relation to their pretended Infallibility : And as they will be there urg'd more at large, 1 at prefent take no further Notice of them but go on to fhew you % That no one Man, no fet or number of Men on Earth, has any jull claim to the Au- thority we are fpeaking of. In order to which I'll briefly confider the Particulars which have been mention'dj and lince feveral of them may (in ano- ther View) fall under the notice of fome other of my Brethren ^ I will take what care I can to keep to the Point of Authority y and not to repeat or an- ticipate, what has been, or may be, more perti- nently faidby them. I. It is pretended that the Church hath Authority to fettle the Canon of Scripture, to determine what Books are, and what are not Canonical > in fuch manner as that by Virtue of her Authority, all Chri- ftians are obliged to receive thofe which fhe receives, and to reje6t thofe which ihe rcjcfts. And here you are to obferve, that it is not their enquiring, and fudging and determining for themfelves what Books are canonical, that we complain of: For this is a Pri- vilege which we think all capable perfons may claim j Weexercife it ourfelves, and fhould be far enough from blaming them for doing fo too. But that which we complain of is, their takuig upon them to deter- mine this Point for all the W orld, and their difcou- raging of Authority, 8f c* i j 3 raging all private Examination, and condemning with a dreadful Curfe, all Contradiction to their De- crees concerning it. For fo the Council of Trent has done.W hofc words are as follows 3 " TheSynod hath '' feen fit to annex to this Decree^ a Lift of the fa* ^' cred Books y left a Doubt fhould arife in any one's " mind,which they are that the Synod receives > and then follows the Catalogue itfelf of all the Books both of the Old and New Teftament ; which we Proteftants own, with an Addition of Six Apocry- phal Books to the Old Teftament : after which they thus go on : " If any one does not receive thefe en- " tire Books, and every part of them, as they arc '* wont to be read in the Catholick Church, and arc ^' contained in the AncientLatinEdition, for facred /' and canonical, let him be Anathema"*.One would expeft that, after fuch a pofitive Determination, and fuch a dreadful San&ion added to it,they fhould have fome very goodTitle to produce for their Authority, and fome very ftrong Reafons for their admitting all thefe Books into their Canon. As to the Latter, ^ their reafons are all taken from what Councils and Fathers have faid of this matter j particularly the 3d Council of Carthage^-^x. which St. Auftin was prefent; wherein (it is pretended) the very fame Books were decreed to be Canonical, that are mentioned in the Council of Trenf^Q2iX.Aog\xt. In anfwer to which it might eafily be fhewn, that Councils and Fathers* are both for number and weight, againft them : That the Defign of this 3d Council of Carthage was, not to determine what Books were Canonical, in the fenfe in which that Word muft be underftood in this Difpute > but only to declare what Books might be profitably read in the pubhck AfTemblies of Chriftians : That St. Auftin himfelf when he calls the apocryphal Books Canonical,plainly means no more, than that as they contain ufeful Precepts and Inftru6lions for Life and Manners, they may be "^ Cone. Trid. SelT 4. Decret. de Canon. Scripturis. 154 7"^^ Church of RomeV Clam be publickly read to the Edification of the Church j but without any Defign of fetting them upon an equal Foot with thofe which are Canonical in the highefl and ftriaeit Senfe of the Word. That thefe Books themfelves, contain fo many idle Fables, grofs AbfurditieSjplain Inconfiftencies^and palpable Contradictions y as could never have been dictated by the Spirit of God, and far outweigh all the Reafons that can be produc'd for admitting them into the Canon. All this and a great, deal more might be unanfwerably urg'd, but I choofe to keep clofe to the Point of Authority , for though their Catalogue had been precifely the fame with our own y yet as we dare not affume to ourfelves, fo we can never allow to any body elfe. Authority to o- bligc all Chriftians under Pain of Damnation to receive precifely the fame number of Books as Ca- nonical. Let us enquire therefore how this Autho^ rity is fupported. Their Proof Hands thus : The Tellimony of the Church is the only means by which it can now, or could at any time be known, which Books are Canonical Scripture and which are not j the Church therefore muft have Authority to determine in this Cafe > and all Chri- ftians muft be oblig'd under the dreadfuUeft Penal- ty to ftand by her Determination. Now tho' I am far from thinking that this is the only means > yet fince I am ready to grant that (if it be rightly un- derftood) it is one very good means, by which a Judgment may be form'd in this matter j I will at prefent take no Notice of thisdefcft in the Argu- ment 'y but only confider what fort of a Proof this is, of the Authority claim'd. When the Bible is firft put into the Hands of Children, they are told by their Parents and Inftructors, that it is the Word of God : When they grow up to ripcnefs of Judg- ment, they may if thcyplcafe, find that Chriftians in all Ages from the Apoftles down to their own Times, have been fo far agreed in this Point, that their of Authority, ^c. i j j their concurring Teftimony, is one proper reafon to induce us to believe fo too. But how does this prove the Authority we are talking of ? Is there no difference between being a credible Wityiefi in a Caufe, and being an authoritative Judge? May I not prudently attend to, and weigh, nay, believe the Truth of a Man'sTeftimony, without being oblig'd to Hand by his Sentence and Determination, as a Judge ? We receive the Teftimony of the Church in all Ages, becaufe it appears to us credible, and becaufe (all Circumftances confider'd) we think it utterly improbable that fo many Perfons fhou'd ci- ther themlelves be deceived, orconfpire to deceive us> but it does not follow by any means, that therefore we are to fubmit to the Determinatioa of the Church (much lefs the particular Church of Rome) as an authoritative Judge. It is farther pretended, II. That the Authority oi- Scripture {quoad ms) as to us, and the regard we are to pay to it, depends upon the Authority of the Church 5 v/hich delivers thefe Scriptures to us, and deeiarcs them to be the Word of God. This Point, I conteis, is not any where that I know of, exprelly andi;^ terminh^ de-' creed by the Council of 'trent : But the ableft De- fenders of the Church of Rorne^ have either exprefly aflerted it> or faidthat, from which it necefTarily follows. Hofius^ in jullification of a bold Fellow who had faid, that without the Teftimony of the Church the Scripture wou'd juft be of the fiime value and authority with Mfop's Fables, tells us that it was pie di^um > For that without the Church's Teftimony, Scripture wou'd be of no great weight. Another declares that were it not for the Authority of the Church, He wou'd give no more credit to St. Matthew than toLivy. Beilarmine faysjthat if you take away the Authority of the Church of Rome^ the whole Chriftian Faith may be queftion'd as doubt- 1 J ^ The Church of Rome'^ Claim doubtful *. And in another Place (foi* thefe things don't drop from them by chance, and unawares,) The Scripture Traditions, and all Dodrines what- foever, depend on the Tellimony of the Church, without which all are uncertain -f. There are ethers of them (nay, and fome of thefe them- felves, at other times) who talk a little more mo- deftly, in appearance at leaft, tho' in effed they fay much the fame things. They diftinguifh the Authority of Scripture quoad fe^ ^nd quoad nos^ i.e. in itfelf, and as to us. They own that the Autho- rity of Scri'piure quoad fe J is facrcd and divine, and independent of the Church j but that as to any Au- thority it has, quoad nos, with refpeft to us, it neither has, nor can have any but what depends upon the Authority of the Church : And if it does not follow from hence that all the regard and reve- rence we owe to Scripture ftands upon the foot of the fame Authority, I fhall defpair of ever know- ing what a juft Confequence is. I could quote to you, Stapleton,y Bellarmine^ and Melchior CanuSy and a great many more, to prove that this is the Doftrine even of their moderate Writers : But as I apprehend this will not be deny'd, I choofe to lliew you that how plaufible foever this diftin6tion may appear, there is really nothing in it to the pur- pofe 5 and that tho' there were, yet that it is ut- terly falfe that the Church has any fuch Authority upon which the Authority of Scripture as to us depends. ^ I. The ♦ Nam fi tollamus auftoritatem prxfentis Ecclefiae, 8c proefentis Concilii, in dubium revocari poterunt omnium aliorum Conciliorum Pecreta, & tota Fides Chriftiana. — Et praeterea omnium Concilio- rum veterum 8c omnium dogmatum firmitas, pendet ab Auftoritate praifentis Ecclefiae. Bellarm. de Effeau $acram. Lib. i. Cap. if, § Tertium Teftimonmm . f Nam cum Scriptura: traditiones 8c omnia plane dogmata, ex Teftimonio Ecclefise pendeant j nifi certiflimi fimus quae fit vera Ec- clefia, incerta erunt prorfus omnia. Bellarm. dc Eccl. Milit. L. 5. C. 10. §. ad hoc TiQceffeefl. (/Authority, &^c. ij7 1 . The diftinftion has no meaning pertinent to the prefent purpofe > nor is there any difference (as to the matter in Hand) between the Authority of Scripture in it felf^ znd as to us. For what are we to unJcriland by the Authority of Scripture /;/ it felf? So far as I find, what they fay to explain it a- mounts to no more than this j that the Scriptures are facred and divine, and proceed from God as their Author : All which is very true j and it is as true that the Authority of the Scriptures refults from their bemg thus facred and divine 5 but their being fo, is not (properly fpeaking) their Authority : For all proper Authority is relative to thofe who owe re- gard and fubjedion to it 5 and thus, the Authority of Scripture is that Power or Virtue which it has (as being the Word of God) to oblige us to believe and pradbife what it declares and enjoins: Which (if Words have any meaning) is its Authority <^j /^^ us. So that either this is a dillinftion without a difference -, or at leaft it is quite impertinent to the matter in debate. But tho' it were never fo proper and pertinent, I add, 2. It is utterly falfe that the Church has any fuch Authority, upon which the Authority of Scrip- tures;/(/ «i depends. For wehavefeen already that this Authority of Scripture arifes from, and' there- fore muft depend upon, itsbeingthe WordofGod. This, and not the authoritative Declaration of the Church that it is fo, is what gives it its binding Force, even as to us. Well, but flill it is asked over again, How do you know that thefe Scrip- tures are the Word of God but by the Teflimony of the Church.? So that after all, Recourfe muA be had to her Authority. To which I anfwer over again, That as I have other Proofs befides the Te- ftimonyof the Church, by which I am induced to believe the Scriptures to be the Word of God j fo ihttejiimony of the Church is fo different a thing from 158 The Church of Rome'5 Claim from its Authority^ that I may credit the former in this cafe, without fabmitting to the latter. St. Paul fays to the Epheftans (what is equally true of the whole Chn^\'XViQh\xr:ch) Te are built up^ en the Foundation of the Prophets and ApoftleSj Jefus Chrift himfelf being the chief Corner-Stone^ ^ i. e. Bot the P^r/^;/i of the Prophets, Apoftles, and Je- fus Chrift, but the Do^rines and Truths taught by them, and contained in the Scriptures, are the Foun* dation on which the Church is built : All the Au- thority and Privileges therefore with which this Church is inverted, nuift ftanduponthe fame Bot- tom 3 i. e. upon Scripture : And to fay Truth, ei- ther they refer us for the Proof of them. Is this confiftent with their faying. That the Authority of Scripture, as to us^ depends upon the Authori- ty of the Church ? What, does the Church receive Authority from Scripture with one Hand, and give Authority to Scripture with the other ? Do the Foundation and Superftru6ture change Places, and mutually become both to each other ? In defiance of thefe, and a great many more fuch Abfur- dities, it is ftillinfiftedon that the Church has this Authority : And Stapleton will tell you. That thongXxJlermas's Pajlor is indeed an Apocryphal Book, yet the Church might if fhe had pleafed have decreed it to be a Canonical one, and obliged her Children to have received it as fuch. What fhall we fay to fuch an Aflertion ? I am not the firft who has been led by it, to call to mind what Ter- tullian and Chryfuftom fay, upon Occafion of the Senate of Rome's Authority to judge and deter- mine, what Gods fhouldbe owned and worfhipped by the Romans. The former fays. Among you^ Deity is examined into juft as Men p'leafe > and unlefs the God "whofe Deity they are enquiring into pleafes them^ * Eph. ii. 2.0. « c/ Authority, ^c. 159 ihem^ hejhall he no God for them *. The latter fays. That theRoman Senate has this Dignity or Privilege to mote for ^ and admit into the Number of their Gods \, May it not be faid in the fame manner of Rome Pa-* alj Thatunlefs Scripture pleafes them it ihallnot e Scripture 5 and that what Books fhall be, and have the Authority of. Scripture, is to be carried by their Votes, and determined by their Decree? But the Claim (infolent as it is) calls for a graver Anfwer : Take the following one. Hermas either did, or he did not, write the Book called Paftor under divine Infpirationj and confequently, it ei- ' ther was, or was not, Canonical {i. e. an authorita- tive Rule of Faith and Manners) as foon as he had publifhedit, and before the Church had determi- ned any thing about it. If it was, there was no need ot the Authority of the Church to give Au- thority to the Book j for by the fame Reafons by which it was proved to be written by Infpiration, it was proved to be of divine Authority : If it was not, no Authority in the World could make it fuch. You will pleafe to obferve. That the fame Reafon- ing will ferve, as to all Books, whether really or pretendedly belonging to the Canon j and effedual- ly difprove any Intereft that the Authority of the Church has in this Matter. I go on to the Third Propofition. III. That the Church hath Authority to inter- pret and fix the Senfe of Scripture j and that all Chriftians are obliged to receive and fubmit to her Interpretation. Thus the Council of Trent hath decreed. That" itbelongs to the Church to judge " of the true Senfe and Interpretation of Scripture, " and that no Perfon fhall dare to interpret it in " Matters ♦ Apud vosdehumanoaibitratu divinitas penfltatur j nifi homini Deus placuerit, Deusnon erit. Tertul. Apol. C.^.p.6.Ed. KigaU tit, Ann. 1634. 1 60 The Church of Rome'i* Claim " Matters relating to Faith and Manners, to any *' Senfe contrary to that which the Church has " held, and does ftill hold, or contrary to the un- " animous Confent of the Fathers *. In which Words we are referred, you fee, to the Church, and to the unanimous Confent of the Fathers, for the true Senfe and Interpretation of Scripture. Now to pafs by the ridiculous Abfurdity of refer- ring private Chriftiansto the Decrees of Popes or Councils, or to the Writings of the Fathers, which they have neither Leifure nor Skill to con- fultj I would fain know how it is pofTible for the moft learned and laborious Man in the World to come at the Senfe of Scripture this Way ? Has the Church itfelf (mean by it what you will) always been uniformly of the fame Opinion, as to the Senfe of allthe Texts of Scripture, which fhehas interpreted? If this fhould be pretended, the con- trary may eafily be ihewn. Take any one Text of Scripture, about the Senfe of which Proteftants and Pap ills difagree, and I will defy any Man alive to prove, that the Fathers unanimoufly agree in that Interpretation of it, which the Papiiis con- tend for, againll the Proteftants. How then is it pofTible to find the Senfe of Scripture this way, when the Church it felf has not always, and in all Points, been of the fame Mind \ when the Fathers arc far from always agreeing with themfelves, or with one another j and when the Doftrines and Inter- pretations of the Church of ^0;;^^ on the one Hand, and the Fathers on the other, are in many Inflances fo widely different? But that which is moredireft- lytomy prefent Purpofc, is, to fhew that fuppo- fing we could come at that Interpretation of Scripture which the Church holds, and the Fa- thers agree in \ though this might afford a favour- able Prefumption that fuch Interpretation is right; yet ♦ Conc.Trid.Stff. 4.Dccret. de Edit. & ufa Sacr. Libr. of Authority, ^fc. r6i yet it does by no means follow from hence, that the Church may authoritatively fix the Senfeof Scrip- ture j or that no Man may in any cafe (be theRea- fons never fo good) differ from or reje6t her Inter- pretation. Our Adverfaries charge us with Pride and Dif- obedience, a Spirit of Fa6bionand Rebellion, for not blindlyfubmitting to the Decrees of the Church: But the Charge is an unjuft one. They know, or may know (for it has often been declared) that we are ready to pay all proper Deference to the Judg- ment of wife and learned Men : And when a great Number, and a long Succeffion of fuch, can be fhewnto have agreed in the Interpretation of any Texts of Scripture i efpecially if fuch their A- greement appears to have proceeded from fober En- quiry, and thorough Convidtion, without Preju- dice or corrupt Biafs 5 we own that great Regard is , to be had to them, and that fuch their Interpretati-* on is not lightly to be reje61:ed or departed from : But ftill we cannot fubmit to them as Lords of our Faith : We are ready to hear them and learn of them 5 but we can fee no Reafon why they ihould be to us inftead of Chrift, or expe6t from us that implicit Submi£fion which is due to him only, and thofe commiffioned by him, and infpired by his Spirit. He that is any thing verfed in the W ritings of the Papifts^ has often found them boafling of their Omnes^ Semper^ £5? Uhique-y The whole Church, all the Fathers, at all Times, and in all Places, a- greeing in their Doftrines and Interpretations of Scripture. They have been often anfwered (and I believe Proteftants are ftill of the fame Mind) that as to any Points in which they can {h^wfuch an Agreement, we will not oppofe or contradi61: them. But then as we know that fuch Agreement can ne- ver be fliewn, in any of the Points in Difference betwixt them and us 3 fo we take leave farther to declare, that even in this Cafe, our giving in to, M and i6i Tbs Church of Rome'^ Claim and not oppofing Points fo agreed, would be owing to a rational Pemiafion, that things fo univerfally maintained mull be truej and not to an Opinion of any proper Authority the Perfonsfo agreeing have over us in thefe Matters. You fee then that we are re?.dy to pay to Church and Fathers all proper Deference and Regard j and where they have Reafon or Scripture on their Side, we have no Inclination to difagree with them. But it is Authority which is claimed > it is blind Submif- fion that is required j without which all the rell (it is pretended) fignifies nothing. Let us fee then up- on what this Authority to interpret Scripture for us, and this Demand of implicit Submiflion from us, is founded. Is it upon Scripture > or any Promife there given them, of an infallible Guidance by the Spirit of God, in thefe Matters? Their Proofs of this Sort, will be confidered and confuted when I come to the Point oi: Infallibility, Is it that they have greater natural Abilities or acquired Advan- tages, for interpreting Scripture, than Proteilants have ? Befides that this can never be proved, and need not be granted 5 we are firmly periiiaded, that fuch Freedom of Enquiry as Proteltants plead for, and exercife in interpreting Scripture, is an Advan- tage for coming at the true Senfe of it 5 which thole of the Church of Rome^ who are bound down by the Decrees of Popes and Councils, and the Opi- nions of Fathers, muft necelTarily want : And af- ter all, fuppofing they had thefe fuperior abilities and advantages i though upon this account it might be fit to attend to, and confider whether the Senfe they fix on Scripture be the true one > yet it would by no means prove them to be Authoritative In- terpreters. Is it that they ufe properer Means, take fitter Methods to come at the Senfe of Scrip- ture than v/c do> and that therefore their Au- thority in this Matter, fhould be owned and fub- mitted to ? We fay they do not > but however let of Authority, &^c, 16^ let any impartial Perfon judge between us. We think the proper Methods to be taken for this Pur* pofe, are to confult the Scriptures in the original Languages ; to compare the more obfcure and diffi- cult Texts oi: it, with thofe which fpeak of the fame Matters more plainly and intelligibly > not to underftand any particular Texts of Scripture in fuch a Senfe, as contradicts, oris inconfiftent with, the whole Deiign and Tenour of it j to attend diligent- ly to all fuch Circumftances of Perfons writing or written to. Time, Place, t^c. which may give Light to the Matter we are enquiring after 3 in fhort, the very fame Methods which all Men of Senfe take, to underftand Writings of any other fort, in which they meet with Difficulties : And he that on account of the Importance and Sacrednefs of the Matters en- quired into, {hall add fervent Prayer to the Father of Lights, and his utmoll Care to keep his Mind free from Luft, Paffion, and corrupt Prejudices 5 as he may reckon upon it, that he will not be left ig- norant of any Truth ncceflary to Salvation, nor fuf- fcred to fall into any damnable Error > fo he bids fair for coming at the true Senfe of Scripture, even in Matters of lefs Moment. But all thefe Methods (fay our Adverfaries) arc infufficient, and have been found unfuccefsful j thofe who pretend to make ufe of them ftill differ in their Interpretation of Scripture. I anfwer, that tho' they may differ in matters of lefs Importance, yet there is no Reafon to think that thofe who ho- neftly ule thefe methods, fhall ever be fuffer'd to err in any Points abfolutely neceffary to their Salvation. Let us fee however, what are thofe better and furer Methods which they follow : Stapkton reckons up four of them : the Rule of Faith, (of which Tradition is a part) ^ the Praftice of the Church > the Senfe of Scripture in which the Fathers agree 5 and the Senfe decreed by Councils : Thefe you are to fol- low and you cannot err 3 and thefe are the only fure M 1 methods 1 64 The Church of RomeV Claim methods of interpreting Scripture. Asto thcfirftof thefe, the Rule ot'Faith > fo tar as they mean Scrip- ture by it, wc are agreed j for they know we own Scripture to be the beft help to interpret Scripture. But when they take in unwritten Tradition as a part of the Rule of Faith, and tell us that Scripture is to bcinterpreted by that> we rejed it, as being for many reafons utterly unfit for any fuch Pnrpofc : particularly as being it felf much more obfcure, uncertain, and doubtful, than Scripture which is to be interpreted by the help of it. And then as to the other three Methods prefcrib'd j furely nothing WHS ever more impertinent > it is a dire6t taking for granted, the Point in debate: the Enquiry is, what are the bed methods of interpreting and coming at theSenfeof Scripture? The anfwer is. Follow the Church, Fathers, and Councils : i.e. don't interpret or judge of the Senfe of it, (tho' this is the very thing propos'd to be done) but blindly follow the Interpretation and Senfe of it, v/hich others have authoritatively determined beforehand. For tho* thefe are called methods or means of interpreting Scripture ; and by our being direded to them for that purpofe, one might be apt to con- clude that we were to fix theSenfeof Scripture by the ufe of thefe means 5 and to judge how far they are or are not ufcful for that purpofe > yet I can allure you that no fuch thing is intended or will be allowed j fo far from it, that the Council o^ Trent (as you have heard) has decreed, that no Man fhall dare to interpret Scripture to any Senfe, contrary to that which the Church holds, and the Fathers agree in : And let who will fet about the work of inter- preting Scripture, tho' he be never fo well quaHfy^d for it> at his peril be it, if in matters of Faith or Manners, he departs a hair's breadth from what is before determin'd to be the true Senfe of it. So that you (ee after all, when they talk of private Perfons interpreting Scripture, and feem to direft to what they call proper methods of judging of the true Senfe of ^/Authority, Sfr. kJj of it $ they really mean no fuch thing, nor will allow any fuch* Privilege to any body but their own Church : nay, if they would fpeak con{illently,they mult all of them own, what a very powerful party among them aflert and maintain > that the Authority of interpreting Scripture is inherent in his Holinefs, the Pope : for their Rule of Faith, is that which the Pope approves 3 their Ufage and Pra6tice of the Church, is what he^ pleafes to obferve himfelf, and dired others to obferve > the Interpretation of the Fathers, is what he fees fit to fallow j and the De- crees of Councils are then only binding, when he has gracioufly vouchfaf 'd to confirm them. There is another Argument upon which they lay very great Strefs, in proving this Authority of the Church to interpret Scripture. I will jull mention it here, tho' it will be more fully confiderM and aniwer'd under the Head of InfaUihility . It is thus : Scripture (they tell us) is an unfens'd Letter^ ('tis their own Expreffion) . It has no determinate mean- ing or lignification of its own 5 and in order to un- derlland it rightly, it is neceflary that fome body fhou'd have Authority to interpret and fix the Senfe of it : This Power (they fay) Chrift has given to the Church > and who fo fit for it? Who fo likely to make a good ufe of it ? That we may not be impos'd upon by this fpecious Argument > It muft be remember'd that there is a wide Difference be- tween interpreting Scripture by thebeft Helps, and in the beft manner we can j and doing it authorita- tively, fo as to oblige the Confciences of Men to receive and fubmit to our Interpretation, without varying from it or daring to contradi6]: it. The former we fay the Chriftian Church, and every Member of it, may do, and are allow'd and encou- raged by their Saviour to do it : Nay, if they fet honeftly about it, they may hope for and reckon upon fuch divine Affiftance, as will fecure them from any fuch mi flakes as will prove damnable at laft: The latter, is what neither this nor any other Argument in the World will ever prove, M 3 For 1 66 The Church of Rome'5 Claim For any Man to fay that Scripture is an unfens'd Letter^ which has no certain fenfe or meaning till the Church determines what that fenfe or meaning is i is taiicing either very impertinently, or very im- pudently : If they intend by it, that the Words or Letters of Scripture, as written or printed on Paper, are mere arbitrary Marks, and have no meaning in them 5 it is utterly impertinent : For this is equal- ly true of all the Books and Writings in the W orld 5 it is as true of their Interpretation of Scripture v/hen committed to Paper, as of Scripture itfelf. If they intend by it, thattheLettersand Words of Scripture are not fitted to convey to, or excite in our Minds, any certain and determinate meaning y it is horridly impudent : It is a bold affront to the blelTed God, and an unworthy difparagement of the Revelation he has vouchfaf 'd us in his Word- Are we then to think, that tho' Men can by writing or fpeaking convey their meaning to each other, with all the certainty that is needful > yet that the blefled God cannot ? Or fhall we fay, that tho' he could, yet he would not ? Even when he was giving us a Book which could be no ufc to us any farther than it was underftood 5 concerning which he himfelf declares, that it is profitable to all neceiFary purpofes, and able to make us wife to Salvation. In fhort, if this au- thoritative claim is ajuflone. Scripture (for ought I fee) deferves this, and all the reft of the difpara- ging things, they have faid about it : For upon this Suppofition, it can be of no ufetous, nor have we any need of it : If it has no determinate meaning till the Church by Infpiration fixes one, to what purpofc was it to commit the divine Will to wri- ting ? For any good end it anfwers, it feems to us, God m.ight as well conftantly, or as occalion of- fer'd, have reveal'd his Will to Popes and Councils, to be by them handed out to particular Chriftians ; as be obliged flill to reveal the true fenfe and mean- ing of thofe writings. The fuppolition therefore upon of Authority, fefc. 167 upon which this x\rgument proceeds, is you fee both impudent and fiilfe j and the Confequence drawn from it, that therefore the Church may and can authoritatively and infallibly interpret thefe un- meaning Scriptures, is of a Piece with it j as I fhall ihe w you more fully by and by. I go on to a fourth . Claim, IV. That iince many Things which ought to be believed and done, are not at ail contained in Scrip- ture, the Church h-^ith. Authority to decree and en- join thefe Things as neceffary to Salvation > and all thriftians are thereupon obliged to believe and praftife accordingly . I readily own, that upon fomc Occafions, the Popijh Writers themfelves will fome of them fay Things utterly inconfillent with this Claim. Thus, e. g. Bellarmin tells us in one Place of his Writings (though it plainly contradids what he himfelf fays elfcwhere) That no Proportion can be \de fide] an Article of Faith, but what is reveal- ed in Scripture *. Others of them have in Words exprefly difclaimed all Power in the Church to coin new Articles of Faith. But it will be eafy to ihew you, that many of them claim this Authority for the Church 5 and that all of them hold fuch Prin- ciples from which it muft neceflarily follow j tho' when it ferves their Purpofe they would fcem to difclaim it. Many of them exprefly claim it : Thus, e.g. MelchiorCanus fays, There are many Things belonging to the Faith of Chriftians, which arc neither manifeftly nor obfcurely contained in the facred Scriptures. Stapleton will tell you, That many Things neceflary to be believed, in order to Salvation, are not comprehended in the Scriptures, but are recommended to us only by the Authority of the Church. And elfewhere, That the Church M 4 may * Sciendum eft enim propofitionem fidci concludi tali fyllogirmo. Quicquid Deus revelavit in Scripturis eft verum : Hoc Deus rcvela- vit in Scripturis : Ergo hoc eft verum. Bellarm. Dc Verb. Dei L. 3 . C. lo.Refp.adArg. If. ids The Church of RomeV Clam maypropofeand define Matters of Faith, without any evident, or fo much as probable, Tellimony of Scripture. I might add many more, if it v/ere needful : But I go on, to ihew you, That they all hold fuch Principles from which it necefTarily fol- lows, that the Church has Authority to decree ma- ny Things as neceflary to Salvation, which the Scripture takes no Notice of They all maintain, that Tradition unwritten, is apart of the Rule of Faith, and/^ be received with the fame pious Affed:ion and Reverence^ that is due to Scripture *. Now by the help of this fame Tradi- tion, they know a Power of Things, of which our Bibles fay never a Word. And as you heard be- fore concerning Scripture, that its Authority, as to us^ depends upon the Authority of the Church, and that it has no certain meaning other than what the Church ispleafedto put upon it, and propofe to us to be believed 5 So they tell us as to unwritten Traditions too, that tho' they come either /ro;« the Mouth of Chrifl himfelf^ or were dilated by the Holy Spirit ^and have been handed down by a continued Succef- on\ y yet that they received all their Authority from the Church : /. e. If thefeTraditions relate toiVIatters of Faith, no Man is obliged to believe them 3 or if they relate to Manners, no Man is obliged to ob- (erve them, as neceflary to Salvation j 'till the Church has declared and propofed them to be fo : But then, as foon as ever the Church has interpofed with her Authority to propofe and declare them as neceflary to Salvation, immediately they are fo. Would you think it ? To believe the perpetual Virginity of the blefled Virgin fhall be an Article of Faith y and to fail in Lent^ fliall be a pious Prac- tice, necefliiry to Salvation 5 if the Church pleafes to propofe and declare them fuch. On the other Hand i To believe that God is in Chrift Jefus recon- ciling f Cone. Trid. Seflf. 4. Decret. de Canon Scripturis. tf Cone. Trid. ibid. of Authority, &fc. 16^ citing the World unto himfelf^ and to pray to God in the Name of Chrift Jefus-y Ihall neither of them be necefTary to Salvation, till the Church declares them to be fo. Nay, you could never know that the former is a Chriltian Do6trine, and the latter a Chriftian Duty, unlefs the Church had told you that fuch and fuch Texts of Scripture are to be inter- preted to this Senfe : and had, by her Authority, declared them necefTary to Salvation. lam apt to think, this will appear flrange, and found harfhly to Proteilant Ears -, but I can tell you fomewhatelfe, which, it may be, you will won- der at as much : Some of their own Authors are ingenuous enough to own, that all thofe Doftrines and Pradbiccs of the Church, whofe Author and Original is not to be found in Scripture, are to be reckoned Apollolical Traditions : and they own that the following are of this Sort : St. Peter's having been at Rome^ and the Primacy of the Bi- fhop of that See J the Sacrifice of the Altar 5 real Prefence > Communion in one kind 3 private Mafs 3 the keeping and adoring the confecrated Hoft > the Sacraments of Confirmation, Orders, Matrimony, Penance, and extreme Undtion j the Ncceffity of auricular Confeflion to aPrieft 5 Indulgences j Pur- gatory i and in fhort, almofl every Point in Diffe- rence between them and us : And yet after all, thefc very Men, when they debate thefe Points with Pro- teflants, have the Face to quote Scripture to us in Defence of them, after owning that they are not founded upon Scripture, but only upon Apoflolical Tradition. Authority and Infallibility will it feems bear them out, in doing what we falVvble Hereticks think very ilrange things. It falls not within my Province to dete£t the Falfhood and Forgery of thefe unwritten Traditions, by the help of which fuch marvellous Feats are to be done : But after having fhewn you that they have made manyThings to be de fide^ and necefTary to Salvation, which they 1 70 The Church of Rome'5 Claim they own have no other Foundation j it is my Bufinefs to prove to you, that they have no Au- thority to do fo : And to ihew you moreover, that as to thofe Things which are contained in Scripture, their being Articles of Faith, and necefTary to Sal- vation, depends, not upon the authoritative Propo- fition or Declaration of the Church, but upon their having this Strefs laid upon them in Scripture itfelf. As I was mufing with myfclf, how to propofe my Argument againft fuch Authority^ in the clear- eft and moft intelligible manner j I at firft thought it might be proper to begin with enquiring. Whe- ther abfolutely every thing which the Church may fee fit to propofe and declare necelTary to be be- lieved and done in order to Salvation, be for that Reafon, and that Reafon only /£> neceflary? If the Anfwer had been (as furely it ought to be) No j I ihould have gone on and reafon' d thus : It follows therefore, that befides the authoritative Propofi- tion and Declaration of the Church, there muft be fomcwhat either in the Nature of the Things them- felves, or in the Source and Original from whence they derive, which contributes (at Icaft) towards their being necelfary to Salvation, and without which it would not be fit, even for the Church it felf, to declare them fo. And from hence I defign- cd to have concluded the very Point I was to prove, that therefore it is not the Church's authoritative Propofition and Declaration only, that can make thefe things neceflary to be believed and done in or- der to Salvation. And I am fully perfuaded, that if the Enquiry juft now mentioned, be anfwered in the negative, this Reafoning thereupon, would be unanfwerably conclufive. But I foon faw Rea- fon to alter my Method of Arguing} becaufe I fuf- peded whether I might not be anfwer'd in the af- firmative y that abfolutely every thing which the Church may fee fit to propofe and declare necefTary to ^/Authority, Qfc. 171 to Salvation, is fo, for tliat Reafon, and that Rea^ £on only. For why fhould I imagine any thing to be too abfurd for the Church of Rome to decree ne- ceflary to be believ'd, after it has decreed the Doc- trine of Tranfubftantiation necefTary to be believ'd ? Why fhould I think any thing could be too trifling for that Church to require, which has recommend- ed Pilgrimages to the Churches and Reliques of dead Saints ? Why fhould I take it for granted, that any thing was fo monflroufly bad and wicked, that the Authority of the Church itfelf cannot make it necefTary to be believ'd or done > when their great Champion Bellarmine has told us in fo many Words % that if the Pope thro' miftake, fhould command Vice and forbid Virtue, the Church (unlefs fhe would fin againfh Confcience) would be oblig'd to believe that Vice is good and Virtue evil ? Thefe things confider'd, I choft to proceed thus : The Advocates of Rome will I fuppofe own, that whatever the Church might do, ihe never has^ nor ever will propofe or declare any thing as necef- fary to Salvation, but what is founded either upon Scripture or Apoflolical Tradition j for one or both thefe, is always pleaded as the ground of what fhe decrees. Now the Apoflles from whom Scripture and thefe Traditions are faid to have come down to us, either knew that thofe things which the Church takes thence and decrees or propofes as necefTary to Salvation, were indeed necefTary to Salvation j or they did not know it : Attend now to the Con- fequences, which ever Way this Queflion is an- fwer'd. If they did know it, they either declared it to, or they concealed it from, thofe to whom they * Fides Catholicadocet, omnem virtutem cfle bonam, omne vi- tium efle malum: Si autem Papaerraret praccipiendo vitia, velpro- hibendo virtutes, teneretar Ecclefia credere vitia efl'e bona, 8c vir- tutes malas, niii vellet contra Confcientiam peccare. Bellarm.dc Rom. Pontif. 1. 4. c. f. §. ult. 172. The Church of Rome'^ Claim they prcach'd ^ : Surely it won't be faid that they conceard any thing that was abfolutely neceflary to Salvation i this wou'dbe charging them with un- faithfulnefs to their Truft: Particularly as to St. Paul^ it wou'd be charging him with high Pre- fumption for pronouncing even an Angel from Hea- *ven^ or any Man upon Earthy accurfed^ who fhou'd preach any other Gofpel "f", than that which he and the reft of the Apoftles had received themfelvcs and taught to others : It would be giving him the lie for having faid to the Elders of the Church of Ephe-- fus whom he fent for to Miletus^ that he had kept back nothing that was profitable ^ and therefore to be fure nothing that was necejfary 5 and again that he had not Jhunned to declare to them all the Counfel of God +. So that I think we may venture to affirm, that neither he nor any other of the Apoftles con- ceal'd any thing which they knew to be neceflary to Salvation : Every thing of this fort therefore that they knew, they certainly declar'd j and if they declar'd it to be neceffary to Salvation, I can't imagine what need there can be of the Church's Authoritative Propofal and Declaration 5 or how there can beany Authority, any where, to decree what ftiall be neceilary to Salvation ; other than that of the Apoftles themfelves, under Chrift the Head of the Church. Let us fee now what fol- lows upon fuppofition the Queftion fhould be an- fwer'd the other way > /. e. that the Apoftles did not know, concerning fome of thofe things ground- ed upon Scripture, or Tradition proceeding from them, that they were neceflary to Salvation j but which being fo in themfelves, (tho' they did not know it), the Church hath fince declar'd them to be fo. If this is the Cafe, I would fain be told how the Church fince the Apoftles Days, came to know * Vid. Chilling. Ch. 4. Sed. 18. p. m. 144, i^S- f Gal. i. 8, 9. il^ Ad:s XX. 20, 27. of Authority, ©*r. 175 know more fully and compleatly what is neceflary to Salvation, than the Apoilles themfelves did ? I don't know that ihe pretends to any new Revela- tions of this Sort > and if Ihe fhould pretend to them, we fhould expc£t otherguife Proofs of their coming fromGodjthan I think her able to produce : and yet X cannot devife how theChurch oi Rome fhould come to know more than the Apoilles, but 'by new Re- velation. I can think of but one poflible way of evading the force of this Rcafoning, and that is fo poor an one that it fcarce defcrves to be regarded: It is thus 5 that the Church neither knows, nor pre- tends to know, better than the Apoftles, what is neceffary to Salvation > but the Apoftles might know feveral things, which tho' they were not ne- ceflary to Salvation in their Days, would become necelfary in after Times \ and therefore took Care to hand them down to the Church by Tradition, that fhe might exercife her Authority in propoling and declaring them to be neceflary to Salvation at fuch Times and in fuch Circumftances, as flie in her great Prudence and infallible Judgment thought fit. Bur let us confider > Things neceflary to Sal- vation at one time and not at another ? Necefl^ary in our Days, and not fo in the Days of the Apoftles ? Necefl&ry to Chriftians of later Ages, and not fo to the primitive Chriftians ? Sure this cannot be true : I always thought that to be the Chriftian Faith^ which was once (and at once) delivered to the Saints * by Chrift and his Apoftles. But to let thatpafs : If this was the cafe, methinks the Apo- ftles fliould have taken care to leave it upon record, or at leaft to have given us fome Hint in Scripture, that more would be neceflTary to Salvation in after times than was then : And yet I cannot find any thing like this (but a great deal to the contrary) in all the New Tcftameut. But it may be, tho' Scripture * Judc. vcc. ii 1 74 T^^ Church of Rome'i^ Claim Scripture fays nothing of this fort. Tradition does i and that you know, ferves their Purpofe full as well : I do not remember ever yet to have heard of any fuch Tradition j but if ever I Ihould, it will appear to me fo very unlikely to have proceeded from the Apoflles, that I ihall ftrongly fufpe6t it of Forgery, and demand very clear Proofs of its Genuinenefs, before I give Credit to it. I go on to the fifth and laftPropofition. V. That the Church has Authority to judge and determine in all Controverfies relating to mat- ters of Faith 'y and that Chriftians are obliged to be determined by, and fubmit to her Judgment and Decifion. I need not fpend your time in proving that fuch Authority is claim'd in behalf of the Church : Councils have fo often, and Popes do fo continually exercife it -, calling all thofe Hereticks and accurfed (and as far as they have it in their Power treating them as fuch) who oppofe the Church's Decrees, or who, in any Controverfies of Faith which arife, decline her Judgment and refufe SubmilTion to her Determinations j that there can be no need of farther Evidence. Let us fee how this Claim isfupported : By much the fame fort of Proofs (wefhallfind) as the former : particularly the third, To interpret and give the Senfe of Scrip- ture, which has no certain Senfe till flie fixes it : and from what v/as faid in Confutation of that, this before us might fufficiently be difproved : So that I fhall need to f ly the lefs upon it here. Briefly thus: If they can but perfuade you to take three Steps with them (they are pretty large ones indeed) the Point will be proved : There mult be a judge of Controverfies j Scripture is not fit to be, nor can pofiibly be, that Judge > the Church and fhe alone is fit for that Office, and inverted with this Authority, by Chrift her invifible Head. And therefore (he has this Authority, and is in the right to exercife and employ it. That there muft be of Authority, 8fr. iy^ be a Judge of Controverfies, meaning thereby a living, ay and an infallible one j they all affirm with the utmoll Confidence: Their Proofs of which will be confidered prefently. That Scrip- ture is not fit to be, cannot poffibly be, this Judge, they are very pofitivc j nor will we contradidb them, if they mean a living and infallible Judge, accord- ing to the llrift meaning of that Word ; But then we fay, thatthefe Scripturesare very fit, nay the fitteft thing in the World, to be the Rule by which Chriftians ihould judge and determine all Difputes concerning Matters of Faith 5 as will no doubt be proved to you in the next Difcourfe. Well, but the Church, /. e. (for fo they mean) the Pope, or a Council, or the Pope prefiding in a Council, and confirming its Decrees, is fit to be, and endowed with Infallibility that it may be, this Judge of Con- troverfies. That it has no fuch Infallibility fhall be proved hereafter : and that fhe is fo far from be- ing the only fit Judge, as not to be at all fit for that Office, * is plain from hence ^ that in all thefe Controverfies {he is a party; and her Power and Authority, her Temporal Grandeur and Interefl, are fo nearly concerned in them, that it is not to be expefted fhe fhould exercile this Office with Equi- ty and Impartiality. And if I had time for it I could ihew you, that from the time fhe firfl began to claim this authoritative and infallible Judgment, jflie hasus'dit in fo corrupt and arbitrary a manner, as has quite forfeited her Reputation for Honefly and Integrity j and as mofl efFeftually difcourage all who are not in her Interefls^ from fubmitting to her Tribunal. You * Quaerendi funt Judiccs : Si Chriflfani de utraque parte dari noa poflunt i quia ftudiis Veritas impeditur. Dc foris quaerendus eft Judex: Si Paganus, non poteftnofleChriftiana fecreta. Sijudxus, inimicus eft Chriftiani Baptifmatis : Ergo in terris de hac re nullum poterit reperiri judicium j de coelo quaerendus eft judex. Sed ut quid pulfamus ad coelum, cum habeamus hie in Evangelio Tefta- mentum? Oftat, MiUv.ttdv. Farm. L. j;.p, loo Ed, LtHet. 1676. X76 The Church of Rome^r Claim You have now heard the Claims of the Church of Rome^ for Authority in matters of Faith > You have heard too, fome Part of what we have to fay (for all could not be faid in this compafs of Time) for the Confutation of them. If, wondering at the Exorbitancy of thefe Claims, you l"hould ask. How fhe could ever have the Infolence to make them ? I take the true Account of the Matter to be thus: That between Scripture and the Church of RomBy there is a moft irreconcileable Difference: Both cannot pofUbly be in the right : If Scripture be true, manyof Z7(?rDo6lrinesmu(lbe falfej great part of her Worfhip muft be idolatrous > many of her Practices abfurd and fuperiHtious y and her whole Power and Form of Government ufurp'd, arbitrary and tyrannical. She feems therefore to have put on a bold Face, and to have refolved, that Scripture ihall have no more Authority, no other Meaning, than fhe is graciouily pleafed to allow : and if any thing, not to be met with in Scripture, is found neceflary to defend her Caufe, and juflify her Tyranny *, Tradition ihall be applied to, to furnilh it out; Tradition which ihe can forge, al- ter, and make to fay juft what flie pleafes. I go on now to the other Point,lNFALLiBiLiTY. Their Pretence to which is in itfelf fo monftrouf- ly infolent and abfurd > fo utterly void of all folid Proofs fo plainly contradictory to Hi (lory and in- difputable Fads > fuch a barefac'd Attempt to im- pofe upon the Reafon and common Senfe of Man- kind, and to bring them into a State of the moft abjed: Slavery > that it is really wonderful (to thofe who are not acquainted with the Hiftory of that Church, and the gradual Advances it made in De- mands * Cum cnim ex Scripturis arguuntur {fc hoerctici) in accufationem convertuntur ipfarum Scripturarum, quafi non rcfte habeant, nequc fint ( X au6loritate, ea quia varic funt didtse, 8c quia non poflit ex his inveniri Veritas, ab his qui ncfciant Traditionem. Non enira per Literas traditam illam, fed per vivam vocem, & feq. Iren. contra Hat, L. f, C. 2. Ed. Mfitjfnetp, 174, of Authority, &"€. 177 niands of this fort) how it fhould ever enter into the Heads of mortal Men, to lay Claim to it. And yet the Fact is indifputably true j they have long claim- ed it ', they continue to do fo j their whole Fabrick of Authority rells upon this Claim, and falls when it is confuted ; fo that I Ihould be thought to fpend your Time needleilly, if I were to let about a la- boured Proof of it. Cr^^ indeed, a Profelyte from the Church of i>;/^to^ to Popery, inthelaft Cen- tury, feems to have been fick of the Word, and to have wiih'd he could fairly have got rid of it; He tells us. No fuchJVord can he found in any Council'. That he {-x^no Nee effity that ever Proteftantsjhould have heard it named^ much lefs prefs^d 'with fo much Earneftnefs^ as (he owns) it has heen^ in their Books of Controverfy : That the Word Infallibility had been combated by Chillingworth, with too great Sue-- cefs^ which therefore he wiihes wcrcfot'gotten or laid afide^y and intimates it as his Opinion, that the juft Authority of the Church might do v/ithout it. The poor Man feem'd to have fome little remains of Modefly when he wrote thiss but it is highly probable, that his new Mafters fchool'd him fcvere- ly for talking at this rate ; for in an Appendix to an after Edition of his Book, he unfays it all again, by telling us That the Church can never deceive nor be de^ ceived ; and that Authority and Infallibility in the Churchy are in Effe^ all one ; for to fay that the Church hath Authority to oblige all Chriftians to receive her DoSfrines^ and withal to fayfhe is fallible^ is Extrc mity of Ifijujiiceandfyranny\, But whether Cr^?/^ fy had ever made this Recantation or no 5 The Church of Rome is fo well apprized, that her Au- thority can never be fupported v/ithout the Claim of Infallibility j that as {he does not feem at all dif- pofed to give it up,fo I am under noApprchcnfion of N their * Exomolog.Cli.4o.$. 5. p. 1x1.184, t Exomol. Append, C, f. 178 The Church of RomeV Claim their reckoning it a Calumny, when we charge them with making this Claim. And indeed, nei- ther Cr^^^*, not what I have quoted from him, had been worth mentioning on this Occafion, were it not that I might warn you of thofc Methods, which pofTibly the prefent Agents for the Church of Rome among us may take, to gain Profely tes : I mean re- prefenting their Caufe, and the Doctrines of the Church of Rome^ in the foftell and moft favoura- ble manner, and concealing as much as they can the moll niocking Parts of it 5 that uncautious People may fwallow it the more eafily. This was mani- feflly Crejffs Intention, and it is not at all unlikely, that others arc now making ufc of the fame Arts. If you fliould happen to meet with any of them, who fhouldbcfor laying afide this fhocking Word Infallihility^ while they are recommending their Religion to you j pray ask them. Whether they, or any Papift, can or.dare own that their Church has or may err in matters of Faith > if they fhould tell you that their Councils do not ufe this Word, and that therefore they need not ; ask them. Whe- ther no Council ever decreed, that the Church ;/ it will follow that the Church is not abfolutely, and with refpeft to all things Infal- lible ; To do them Juftice, they don't pretend that fheis. The Queftion therefore is, how far, and "with refpe^t to what things doesfhe pretend to be Infallible? With one Voice they will all tell you that ihe is infallible in matters of Faith : A few of them (I mean the Jefuits^ in the famous difpute be- tween them, and the Janfenifts) maintain'd, and would fain have got it to have been fettled and uni- verfally own'd, that the Church (/.^. the Pope, for N 2. fo 1 8o The Church of RomeV Claim fo the Jefuits meant) was Infallible with relation to matters of Fa^ alio. Again: They will all of them (I think) own, that tho' the Church is In- fallible in her decrees concerning Faith and Man- ners, yet that ihe may become (and a6bually has at fome times, been) greatly corrupt in Difcipline and Pra6bice5 and that both her Head and her Members maybe thus corrupted. With refped to this lalt ConcefTion, I cannot help obferving, that to any Man of plain common Senfe, there appears to be a manifefl inconilftency init. The Church is Infallible in its decrees with relation to Matters of Faith ^ and Manners : i.e. things to be believ'd, and things to be pra6tis'd: As to the former. Matters of Faith -y it not only de- crees a right > but it always a61:ually believes right too : For Error, or varying the leaft tittle from what the Church has decreed to be believ'd i is Herefy : and Herfy ijyfo faflo cuts a Man off from the Church, and excludes all hope of Salvation : But the Cafe is (it feems) otherwife with refpeft to Manners > for though the Church does, and can- not but, decree as infallibly upon this Head, as with refpe6t to Matters of Faith j yet flie herfelf may become corrupt in her Manners, and PraElife many things (tho' fhe can never believe any thing) contrary to her own Decrees. What fhould make this Difference I cannot devifej or why amiftake in the underllanding, lliould more effeftually cut a Man off from the Communion of the Church, and the hope of Salvation, than the wickednefs of his Heart and Life. I am fure St. PaulxoWs us, that tho' he had the Gift of Prophecy, and undcrllood all Mylleries, and all Knov/lcdgc> nay, tho' he had Faith fo that he could remove Mountains, yet if he had no Charity, {lie fhould be nothing*. The Charity he there fpeaks of, is on all Hands acknow- ledged * I Cor.xiiit, of Authority^ ^^c. 1 8 1 ledg'dtobethe Source of holy Obedience and re- gular Pnid-ice : Whatever elie I have, if I want this, I am nothing 5 and therefore one would think, not Infallible : And why the Church of Rome after having claim'd InfaJUbility^ does not rub her fore- head, and claim Impeccability too, I am at a lofs to Icnowi I think verily they might as juftly, and "with as good Proof from Reafon and Scripture claim the latter, as the former. And fo with refpe6t to the diilindion juil now mention'd, of Matters of Faith and Matters of Fa6l ; I have never yet met with any fufficient Reafons, why thofe who allow the Infallibility of the Church of: Rome as to the firll, {hould difallow it as to the laft : I can fee in- deed how it might come to pafs, that in the dif- pute between the Jefuits and Janfenifis^ the diffe- rent Views and Interells of the two Parties, might difpofe the former to ftickle as warmly for the Pope's Infallibility in Matters of Faft, as the lat- ter did againfl it : But as I cannot tell whether, if it had not been for fuch an oppofition of Interefts and Views, this Point when once flatted, would not have been roundly carry'd in favour of his Ho- linefsj fo, for ought I know, if a favourable Op- portunity fhould offer, the claim may be reviv'd a- gain, and the Church be decreed to be as Infallible in Matters of Fa£t, as ihe pretends to be in Matters of Faith : Sure I am, that time was, when there was as little likelihood that any Chriflian Church {hould ever pretend to the latter > as there is now, that the Church of Rome may fome time or other, lay claim to the former. But iince this is not yet the Cafe, and that I may not be thought to difpute againft any claim, other than what our Adverfa- ries are univerfally agreed in making, I will confine myfelf to their Infallibility in matters of Faith. Upon hearing fuch an extraordinary Privilege claimed, it is natural to ask thofe who pretend to it. Pray where is it to be found ? Who is intrufled with N } it? 1 8 1 The Church of Rome'5 Claim it ? To whom are wc to apply for an Infallible In- terpretation of Scripture, and for an infallible De- ciiionof all Controverhes ? The having this Pri- vilege is not a whit of more Importance than the knowing where it is lodged > nor can itpolliblybe of any Ufe, till it is determined and known who is in PofTeflion of it. If God has appointed fuch an infallible Teacher and Judge, if he has commanded us upon Pain of Damnation, to hearken to him, and to be determined by him > no Man alive can doubt but that he has taken Care to make him fo confpicuous and remarkable, that it ihall be impof- lible to miftake him j or at leaft that there are means fufficiently plain and certain, by which we may know, without any doubt, who and where he is. Suppofe his Majefty ihould tell his Subjeds, that he had appointed a Lord Chancellor and twelve Judges, to hear and determine all Caufes belonging feverally to their Cognizance j would it not appear very ilrange, if he fhould conceal their Names, or leave us no poffible Method of knowing who the Perfons were whom he had appointed and commif- (ioned to execute thefe Offices ? And yet upon En- quiry, this will be found to be the very Cafe before us : For our Adverfaries themfelves, arc fo far from being agreed where it is lodged, that they are of dif- ferent and inconliltent Opinions about it. Give me leave to ask (in ArchbiHiop TiUotfon's * Words) ^' Can any Man think that this Privilege was at '^ firil conferred upon the Church of Rome^ and " that Chrillians in all Ages did believe it, and *' had conflant Rccourfc to it for determining their '^ Differences 3 and yet that that very Church '^ which enjoy'd and us'dit fo long, fhould now " be at a Lois where to find it? Nothing could '^ have fallen out more unluckily, than that there ^^ fhould be fuch Differences among them about " that, * Vol, L Serm. 11. on iCor.iii. i^. of Authority, &c. 183 " that, which they pretend to be the only Means <' of ending all Ditlerences". For you are to know, that in the Church of Rome itfelr, there are feveral Competitors for this Infallibility : Some of them will tell you that it is in the Pope alone, and not in any General Council j Others that it is in a General Council only, and not in the Pope ; And others, that it is in neither Pope nor Council iingly, but in both together 5 /. e. That when a General Council is called by the Pope, when he prefides in it, either in Perfon or by his Legates, and when he confirms its Decrees, then they are infiiUibly true and abfolutely binding : And yet there is a fourth Opinion, that thefe Decrees are not infallible and binding after all, till the Church hath univerfally owned and received them. Whom, or what are we to believe in this Caie ? For thefe Opinions are fo inconiiftent, that if youfuppofeany one of them to be true, all the re it mud be falfe. But what if after all, an Expedient may be found out to reconcile thefe different Opinions 3 or at leail to make Mens Minds eafy, even tho' they fubfifl ? Chillingworth having urg'd the very Difficulty we are now upon, home on the Church of Rome 5 Crejfy takes upon him to folve it j and he goes about it in the following Manner. Hereto I anfwer (fays he) 'That there is no Need at all of an Anfwer^ ftnce theObje^ionanfwers it felf : For by faying^ there are Variety of Opinions among Catholicks^ acknowledged for fuche-venwhile they differ^ it follows^ that the Ob- jeBorisnot obliged tofubmit to that Judge which any Catholickrefufes^ : i. e. (for fo it muft hence fol- low) Since there are many in the Church of Rome^ ov/n'd as Members of thatCatholick Church, who deny that Infallibility is in the Pope 3 many others who deny that it is in a General Council, and fo of the reft ^ you are not obliged to believe that it is in N 4 any * CrclTy's Exomolog. C. 5-9. p. m. 442. 184 "The Church of Rome'x Clmm any one of them : Which (to my Underftanding) is leaving us at Liberty whether we will believe it is any where : For if it be not in feme one or more of thcfe Competitors for it, I cannot imagine where it fhouldbe; for there is no Body elfe that puts in for it : And if it be no where , or if no Bo- dy can tell who has it, I fhall conclude that they have it not 3 nay, that there isnofuch thing to be had. After having given this wife Reafon why the Difficulty needed no Anfwer, (by which you fee the whole Caufe is given up) He proceeds to add two other Anfv/ers j The whole Meaning of both which amounts to no more than this : That tho' Catholicksare not perfeftly of a Mind, where their Infallihility is j yet they are all agreed, that their •Church has it : And if we Protellants willbutbq fo goodnatur'd, as to take this upon their Word, they will leave us at our Liberty to lodge it either in the Pope, as thejefuits do> or in a General Coun- cil, as the GalUcan Church does >or in both toge- ther, as many others do. In fhort, in any of them, in all of them, or in none of them (for there are good Catholic ks who deny it of every one of them .) Do but believe that we have it, and fubmit to the Or- ders and Decrees which itiflues out 3 and we will deiire no more of you. Mull not thefe Men have loft their Senfes, to give us fuch an Anfwer 3 or think that we have loll ours, and fo may be fatif- fy'd with it? Infallihility m the Church, and yet it is neither in the Head, nor in the Members ! nei- ther in the Church Virtual, nor Reprefentative, nor diffiilivc ! at leaft you need not believe it is in any of them. It is juil as if I fhould fay, That there is fomewhere in the World a very great and powerful Kingdom, dillinguiilied from all others by fome one peculiar Advantage, which none of the reft have: And being ask'd. Pray in what Qirarter of the World is it ? I ftiould anfwer, That tho' the whole World is divided into Europe Afia^ * ■ ■ '' " ' - • Africaiy of Authority, ^c. 1 8 j Africa J ^ndJmerica^ yet the Kingdom I talk of, is jn no one, or more of thefe. It mull be own'd, that thus far, atleaft, the Church of Rome is in the right to require implicit Faith, blind Submiflioin and Obedience, of her Votaries j iince no Man with his Eyes open, can help boggling at fuch Ab- furdities. It will be faid (it may be) that Creffy went the wrong Way to work, in anfwering this Difficulty^ that by the Conceffions he has made, he has well nigh betrayed the Caufe; That thofe who under- lland themfelves better, take Care to fix this Infalli- ^hility fomewhere > and tho' they do indeed diiFer very widely in their Opinions about it, yet they are all very certain of the Truth of their Opinions fever- ally. I have already enumerated four of them: And finceitis (I think) impoffibletodivifeaFifth, if I can prove to you that all thefe four are falfe 5 it muft furely follow. That they have no fuch Thing as Infallihility among them. I . Then, The Jefidts > almoft all their feveral Orders of Monks 3 great numbers of their learned Do5lors 5 and I believe the greater part of the com- mon People among them j are of the Opinion, that the Pope alone is infallible : As I could prove to you, (if I had Time) from a great Number of their Authors. But becaufe this will not be deny'd, I will content myfelf with proving, that this Opi- nion cannot be true. For feveral of their Popes have adually erred j and that in Matters profelTedly relating to the Faith : a6bing as Popes, and pro- nouncing or decreeing ex Cathedra. Vo^^c Jdrian VI. was fo honeft as to own that Popes are filliblc. If he faid true, the Caufe is given up : If he was miftaken, then he himfelf at leaft, tho' a Pope, was not infallible. Confult Plat ana in his Hiftory of the Lives of the Popes I am going to mention, and you will find that feme or other of them muft have been miftaken. Stephen VI. annulled .and re- fcinded 1 8 ^ The Church of RomeV Clatm fcinded the Decrees of Formoftus I. John^. annul- led thofe of Stephen^ and reilored thofe of Formo" fus. Romulus I. abrogated the Decrees of Stephen : And.Sergius III. hadfuchan abhorrence of Formo- fus^ and all that he did as Pope, that he obliged Priefts whom he had ordained, to be re-ordained. Their own Canon Law tells us, Th^t Nicholasl. * decreed, it was not fit for Clergymen to bear Arms : Compare this with what Urban II. Bo7iifaceYlll. and feveral other Popes have advifed, or decreed, or praftifed, and then judge whether fome or other of them muft have been miflaken. I could give you many more Inflances, but thefe are enough : For upon the Principles of thofe whom I am now oppofing, every Pope muft have been infallible 5 and if it be proved concerning any one of them that'he erred, there is no Reafon to believe that any one of them were infallible. It would be eafy to produce feveral Inftances wherein the fame Pope has contradi6bed himfelf : I'll mention but one : MartinY . confirm'd the de- cree of the Council of Conftance^ which fet a Gene- ral Council above the Pope : And yet he afterwards publifh'd aBuU forbidding all Appeals from the Pope to a General Council. Unlefs Infallibility can re- concile Contradi6tions, he muft have been fallible in one or the other of thefe Cafes. Nay, I can go farther, and prove to you, not only that many of their Popes have been the moft wicked and profligate Wretches that were ever born, (this they own, but tell us, it is well enough confiftent with their Infallibility) but that they have Believ'd and Taught and Patroniz'd, what the Church of Rome itfelf has dcclar'd to be Herefy. If Athanafiiis '\ is to be credited. Pope Liberins for fear of Death (with which he was threatned) fub- fcrib'd to Arianifm, And this account is confirm'd both * Graiian. Diftina:, 5-0. C. 5-. + Ep. ad foHt. Vit. agentes, p. 837. Ed. Par. 1627. of Autl iority, Sfr. 187 both by St. Hilary ^ and St. Jerome f- Teriuh Uan t tells us concerning one of the Bifliops of Rome^ (it was I thinkPope^«W and how they often proceed in their decrees and decifions concerning Matters of Faith. The Qualifications mod regarded in a Candidate for the Papal Chair, arc, not Piety and Virtue, no nor Learning and found Knowledge in the Doc- trines of Chriftianity 5 For many of them have bcenmonfters in wickednefs, and exceedingly ig- norant as to thefe things : But, a deep Skill in Po- liticks and Canon Law j in Difpenfations, and Be- neficiary Matters i Excommunications, and Ap- peals: And then, the older the better j as being the more likely to die foon, and make way for others, of whom there are always enow gaping after this Dignity. Well, when any one or more fuch Can- didates are pitch'd upon as the Ele6bors (or thofe under whofe influence they are) think will beft {pro- mote their Interefts, and anfwer their Purpofes j how does the Choice proceed ? Is it (as is pretend- ed) under the Influence and Dire£tion of the Spirit of God, or is it by trick and artifice, and under the Influence of a Spirit of Fadion and Cabal ? Let any Man read even their own accounts of the ufual methods of proceeding in thefe Cafes, and then Judge. Such a Pope, thus created, fets himfelf down in his infallible Chair, and is to determine authoritatively a matter of Faith 5 how does he proceed? If betakes, what our Adverfaries them- felvcs will own to be, the wifefl and fafeft Courfej he confults his Cardinals, or (as the Cafe may hap- pen) calls upon Divines or Canonifts, to hear their Opinions j /". e. He that is himfelf Infallible^ ad- vifes with, and borrows Light from thofe who are FaUihle 3 of Authority, 8fc. 189 Fallible ', nay, and after all, is (it may be) fo un- knowing about the affair in queflion, as not to be able to form a true Judgment, or to come to a right Determination upon what he has heard: But as it is his bufinefs to pronounce > when he has done fo, it's yourDuty to receive and fubmit to his Decree as infallibly true, and binding upon the whole Chri- Ifian World. What a ridiculous Farce muft it be, to behold, what muil often have happened at Rome 5 his Holinefs with an affair of this Sort be- fore him, foUicited on the one Hand by the Jefuits^ on the athcr by a fecret Friend to the Janfenifts > now by the Dominicans^ next by the Frandfcans -, all of them in different Interefls, and a&ing from different Views j here an Agent from one temporal Prince, putting the Pope in mind of former Fa- vours and promifing new ones -, there the AmbafTa- dor of another, inlifling on his Mailer's Rights, and threatning hard if he be not obliged. I ima- gine that Popes are as much perplexed and at a lofs to know what to do upon fuch Occafions, as other fallible People are, in like Circumflanccs > and as he himfelf could be, if you fuppofe him ilript of his Infallibility. Nay, and I think we may ven- ture to fay, that with all their Infallibility about them. Popes have often made Decrees and illued out Bulls, which they have afterwards found to be wrong, and heartily repented of. 1 have been the longer in confuting this Pretence of InfaUibi- lity being lodg'd in the Pope alone, becaufe I think it is the prevailing Opinion in the Church o^Rome^ I will be fliorter on the refl. 2. Others pretend that /;^/^//iM//)' is lodg'd, not in the Pope, but in a General Council only. Thus it was agreed in the Councils of Conftance and Ba- fil'j and this is the Opinion of the * Gallican Church in general, and of feveral learned Dodors elfe- ♦ Vid. ntU^rmm they tell us, no : Scripture is by no means fufficient or fit for this Offices that it is abfolutely neceflary there fhould be a living Judge to be apply'd to and confulted upon all Emergencies. Are the Decrees of Councils fuch a Judge ? Are not thefe as capa- ble of being perverted, and having different Inter- pretations put upon them, as the Scriptures ? If it be faid that the Church is in pofTeflion of thefe De- crees and knows the meaning of them, and can de- termine of Authority, &*c. ipr termine all Controverfies by them > I ask whether ilie can do it Infallibly^ and without Danger of er- ring ? If it be anfwered (as it muft be) Yes : I ask again, who is meant by this Church ? It cannot be a General Council -y for that we fuppofe is not fub- fiiling, and therefore can't be apply'd to: It is not the Pope, no nor any body elfe, that can do this infallibly ^ for that deftroys the Suppolition we now go upon, that a General Council only is Infal- lible. 1 could produce to you the plainefl Tefti- nionies of their own Writers, and unanfwerable Reafons made ufe of by them, to prove that Infal- Uhility is not lodgM in General Councils only: I could fhew you that if it is lodg'd there, not only thefe Authors (who yet are held in the highefl efteem in that Church) but even the Popes them- fel ves (who you may well think, are not for lodging Infallibility any where but in themfelves) are mi- ftaken, Miftakendidlfay? They mufl all of them be as very Hereticks, as we Proteftants are faid to be : For furely nothing can make a Man more h^ than denying this Privilege to thofe who really and only have it : It is rejeding the Judge whom they all pretend to be fo neceffary, that the Church can't fublilt without him , it is Tapping the Foundation of all the Church's boafted Authority, and over- throwing it at once. I could fhew you General Councils, not only decreeing what is falfe and di- reftly contrary to Scripture, (tho' that alone is enough to convince us, that they were fallible) but reverfing, oppofing, and direftly contradiding each other's Decrees : So that we may be as certain that General Councils are not infallible, as that the two Ends of a Contradiction cannot be both true. If you have ever heard or read any Hiftory of them y how they are call'd •, what Sort of Perfons they ge- nerally Gonfill of J by what Methods they ordinari- ly proceed -, and from what Sort of Motives they ufually ad ^ you will find little reafon to believe them 1 9 i The Church of Rome'^ Claim them infallible. So long ago, as Greg. Nazianzen's time, pious and peaceable Men were quite out of love with them > for thus he fays, in one of his Epillles, ^ " If I muil write you the Truth, lam " in a DifpoHtion to avoid all Aflemblies of Bi- '^ fliops, as having never yet feen a happy end of " any one of their Synods or Councils : Nor have " I ever found that they do more towards leifen- ^' ing, than towards heigh'tning any Mifchiefs " that are complain'd of. It may found harih to " fay it > but their Spirit of Contention and Am- '^ bition, their Pride and Luft of Power, is fuch " as no Words can exprefs." By all that ever I have read, I don't find any reafon to believe that Matters are at all mended fince his Days. The Hi- llory of the famous Council of 'frent^ has been written by Father Pauly and by Cardinal Pallavici- nij both jvdembers of their own Church: The for- mer of 'em has indeed fpoken too much plainTruth, to be much relifh'd at Rome > the latter is ftrongly in the Pope's Intereft, and therefore much better approv'd: But let any impartial Perfon read either of 'em, or compare them together, if he be not lick of the Notion of the Infallibility of General Councils, I am grofly millaken. 1 go on to con- fider the third Opinion. 3 . That a Pope t and a General Council together are infallible, i. e. that when a General Council is cairdbythePope, when he prefides in it either in Perfon or by his Legates, and when he confirms its Decrees i then they are infallible : They can't pof- fibly err, and ought to be implicitly fubmitted to and obey'd. But why fo ? If (as we have ilievvn, and * "Ej^w iu.ev 4' r(a; si Zet r aK/fih ypx^uvy otqs nrocvrcc ayhXoyav ^t^ynv I'Kicy.o-XQv oVi /xviS£fxiir']jvec. x. r, ;, Ad VTO" cop. Ep. f^. Op. Vol I, p. m. 814. Ed. Par. 1630. t Bellarm. de Concil. L. 2. c. 2. nay, the felf-fame Pope firll confirming, and afterwards contradifting the Decree of a general Council. I could ihew you the Council of Conftance decreeing that the Laity Ihould receive the Communion in one Kind only, and yet acknowledge that Chrift inflituted it in both Kinds > and this Decree con- firm'd by Pope Martin V. And the Council of ^rent * conhrm'd by Pope Pius IV. decreeing that Divine Service fliould be perform'd in the Latin (i.e. an unknown) Tongue, in direft con- tradidion to St. PauFs Doftrine, i Cor. xiv. But to wave all this, it may be prov'd, I think, to a Demonftration, that if the Pope and the Council feparately be both of them fallible, they can't both together be infallible j nor can any Decrees of the latter, tho' confirm'd by the former, be known to be more infallibly true, that if both were as fallible jointly, as they are own'd to be feparately. For confider, the Infallibility can't come from the Council, that is own'd to be fallible 5 its Decrees therefore may be true or falfe, and the Council in the right, or miftaken, Julias it happens. Well, [A^] whea * Coac. Trideat. S^fT. 21. C. 8. 1 94 The Church of Rome's Clam when the Council has pail the Decree, and fo done its work, it comes to his Holme fs to be confirm'dj but can he who is acknowledged to be fallible, in- fallibly aiTurc me that the Council has not err'd in making this Decree? 'Tis manifeflly impollible. I will only add as to this Head, that if either the Pope himielf, or the Church of Rome in general, are thoroughly pcrfuaded that a General Council confirm'd by a Pope, is really infallible-, nothing can be more unaccountable, than the Rclu6lance which the Popes generally ilievv to the calling a General Council, and the Terror and Fright they are in, when they have the Profpeft of its afTem* bling. Is then the boailed Privilege of fo little Value, that to keep the Pope eafy ancl in good Humour, the Church muft be content to do with- out it ? With what Difficulty, and after how long and earneft SoUicitations was the Council of Trent: itfelf obtain'd, eventho' Emperor, Kings, Princes, in a manner the whole Body of the Church, moft ardently defir'd it, and thought there was no other Expedient to come at Peace and Truth, and a Re- formation of the Church both in its Head and in its Members ?— I go on, 4. Others are of Opinion that Inflillibility is only in the Church UniverfaU /. (?.(Ifuppofe)difFu^lve- ly in the whole mylhcal Body of Chrift confifting of all its Members here upon Earth : So as that, though neither Pope, nor Council, nor any parti- cularChurch) are infallible j yet when their Decrees are received and fubmitted to, by the Catholick Church, they then become infallibly true, andab- folutely binding. This has been the Opinion of a confiderable Number of great and learned Men in that Churchy and this is (it muftbeown'd) talking more modcflly than the others do > though as to any of the purpofes for which Infallibility isclaim'd, this Opinion is as ridiculous as any of the rell. If all that they mean is, that the univerfal Church and every I don't know that Pro- teftants have any Occafion to contradi6t or deny it. But then if this be own'd, it is notbecaufe we ap- prehend that either any, or all the Members of the Church together, are infallible $ but becaiife we take our Saviour's Promife^ that the Gates of Hell Jhall not prevail againft his Churchy to be an AfTu- rance to us that he will have a Church in this World as long as the World itfelf lafts 5 and becaufe thofe who err in any of thofe Things which are abfolute- ly necefTary to Salvation, do for that very Reafon ceafe to be Members of that Church. But then after all, if this is all the InfalUhihty which is claim'd, it is nothing to the purpofc j nor Vv^ill it by any means anfwer the great End and Delign for which it isclaim'd. Our Adverfaries are perpetu- ally ringing in our Ears, the abfolute NecefHty of an infallible Interpreter of Scripture^ and Judge of Controver fieSj to whom we may have recourfe on all Emergencies. Is the univerfal Church fuch an one ? Can all the Members of it meet to confult and determine ? It miiil not be faid that they can meet in a General Council by their Reprefentatives, for this would not anfwer the End, unlefs the Church univerfal could impart her Infallibility to her Reprefentalivesj which I believe will not be faid 'y nay, and I have prov'd already^ that the Church Reprefentative has not InfalUbility. I have gone through the four feveral Opinions maintain'd by difrerent Perfons in the Communion of the Church of Rome^ concerning the Seat of Infallibility, where and in v/hom this wonderful Privilege is lodg'd. Since thefe have (I think) all been fairly examined and fully confuted,' and no other is (that I know of) pretended t05 or can be devis'd \ I would now conclude that they have no fuch Privilege any where among them 5 were it ndt that they tell us^ they have plain Text^of Scrip- [N t] ture, 1 9 (5 The Church of Rome'5 Clam ture, exprefs Promifes of Chrift himfelf, afluring them that the true Church is infallible, and that their Church is the true one : and if fo, the thing is certainly true, andmayjuilly be claimed, notwith- (landing this Difference of Opinions where it is lodg'd, and all the Difficulties and Abfurdities with which thofe Opinions are feverally charged. What though It be io doubtful, whether it is Pope, or Council, or both together, or the whole Church that is infallible 5 and fo difficult to anfwer the Ob- je^ions that are raifed, againll any or all of them being fo j if Chrift has promised it, and the Scrip- ture fays it, no Man ought to deny it. In anfwer to all this, it would I think bcfufficient to fay y That it is very hard to believe our Saviour ihould give Promifes to his Church that can do it no Good : That the Church is never the better for its Infallibility^ if no Body can tell who has it: And that the appointing an infallible Interpreter and Judge, can anfwer no manner of purpofe, till it is known who is this Judge. But waving all this, and that wc may not be thought to decline the Force of any of their Arguments, efpecially of any fuch as are taken from Scripture, allow me to exa- mine this fomewhat particularly. I begin with obicrving that a Proof of this Sort, is arguing in a vicious Circle > and an abfurd beg- ging that the thing may be granted, which ought to be prov'd. For^f you ask, how they know from exprefs Scripture, or good Confequence from it, that the Church is infallible I The Anfwer muft be, that the Church has interpreted Scripture to this Senfc y and upon th^ir own Principles you could never have known that this is the true Senfe of Scripture, if the Church had not fo interpreted it ; Well, but why am I bound to believe, andbefatis- fy'd withtheChurch's Interpretation? The Anfwer is, bccaufe the Church is infallible. Can any thing be more ridiculous ? Suffer and I undertake, by the felf-fame Argument, to prove that I myfelf am in- fallible, nay, and that no-body is fo befides myfelf. Thus : St,7^^;?5fpeaking of Chriftians, fays, l^ehave an unftion from the Holy One^ and ye know all things^ I John ii. 20. Upon quoting this Text, for this Purpofe, I fliall, no doubt, be ask'd, i/. How this proves me infallible? And zdly^ Since itfeemsto fpeakasmuch of other Chriftians as of me. How it proves me only to be infallible ? Now tho' either of thefe Queftions will, I confefs, puzzle me griev- oufly unlels you allow me to borrow his Holinefs's Confidence, and to make ufe of fome of his Prin- ciples i yet thus furnifh'd, I aflure you I have my Anfwer ready. For, to take no Notice at prefent, that this Text imports Infallibility, as much (for ought I can fee) as any other in the Bible : Thus I reply, (and it is exaftly what the Church of Rome has the Modefty to fay for herfelf ) I am the only authoritative Interpreter of Scripture j and as no body can be furc of the true Senfe of it, till I tell it them j I now declare the true meaning of this Text to be, that I am infallible. Well, but how docs all this ^prove that lonly am infallible? Jufl as well as any other Texts of Scripture, which fpeak as much of any other Chriftians as of thofe of the Romijlo Communion ; prove that the Church of Rome is infallible : And if you pretend to con- tradi6t me, I will rub my Forehead over again, and tell you once more, I am the authoritative Inter- preter of Scripture, and that the meaning of this Text is, not only that I am infallible, but that I only am fo : And let me but find Fools enough to believe it, and ftand by me in the Defence of it j and who will dare to difpute or oppofe my Claim. Having thus made ufe of their Confidence and their Principles, to anfwer the Purpofes for which J 9 8 The Church of Ronie'5 Claim I afTum'd them j I am now very well content to lay both afide, and leave them in the PoiTeiJion of the right Owners. But tho* what I have been fliying manifeftly proves the Abfurdity of their quoting Scriptures in froof of their Church's Infallibility, yet for the fake of thofcj who paying a juft Regard to their Bi- bles,are willing to believe any thing they jfindprov'd by Arguments taken from thence ; it wou'd not be amifs to confider the Texts themfclves, (the mofl confiderable of them at leaft) and what fort of Proof they afford of the Church's Infallibility. * Bellarmms quotes in Proof of the Pope's Infal- libility, thofe VVords of our Saviour to St. Peter^ Simon^ Simon^ heboid Satan hath deftred to baz'e you^ that he might fift you as Wheat > hut I have prayed for thee^ that thy Faith fail not j and ivhen thou art converted^ firengthen thy Brethren. Lukexxii. 31^ 3 z. He tells us, the true Meaning of this Text is, that our Lord obtained two Privileges for St. Peter^ ifi^ That he himfelf, how llrongly foever he might be tempted by the Devil, ihould never lofe true Faith. The zd Privilege was, that neither Peter himfelf, as Pontitf of Rome^ nor any other of his SuccelTors in that See, ihould ever teach any thing contrary to the true Faith. The firil of thefe Pri- vileges ({-ays Bellarmins) didnot, it maybe,defcend to Peter's Succellbrs > but the fecond doubtlefs did. To prove which, he quotes feven Popes^ Theophy- lafl^ Peter Chryfologus^ and Bernard -y and this is all the Proof he allcdges. Now tho' thefe Authors were all of his Mind, (whicli yet, upon reading what he quotes from 'em, I think tliey are not) it is furely a itrange way of proving the Pope's Infal- Uhility^ that Popes themfclves have faid they were infallible : And his three other Authors come too late to be credited in a Queftion of this Importance. And yet after all, his Proof that this is the meaning^ Gt * De Rom. Pont. L. 4, c. 2. init. of Authority, ^cl ipp of the Text before us, is not fo v/eak, but that the Proof that this cannot be the meaning of it, is as llrong. The time was now at hand, when our Saviour was to be betray'd into the Hands of his Enemies, and by them to be put to Death : This he knew would prove a fevere Trial of that Faith and Trui^ which his Diiciples had repos'd in him. He knew St. Peter's forward warm Temper, v/hich (tho' he meant honeftly) difpos'd him to trull too much to the Strength of his own Refolutions, and not to watch fo careiully, and pray To earneftly for divine Aids, as he ought to have done. Our Lord fore GvvV (it fhould feem) the Temptation with which St, Peter would be aflaulted, and that he would {ac- cumb under it. Thus the Cafe Itood when our Saviour fpakc thefe Words: Addreffing himfelf to Peter^ as the Perfon molt in danger, he tells him. That his approaching Sufferings and Death, wou'd be made ufe of by Satan as a ilrong Temp- tation to perfuade him and his Brethren to forfake and deny their Mailer : So that they all needed our Lord's Prayers upon this Occafion^ and no doubt he pray'd for them. But as for you Peter^ (lays our Lord) whofe Trial will be peculiarly ilrong, and whofe Temper of Mind expofes you to more than ordinary Danger in the time of Trial % I have prayed for you efpecially, that your Faith may not fail : That, tho' you may be weak and timorous enough to deny that you belong to me, or have had any thing to do with me \ yet that you may not V' holly forfake my Service, and renounce the Profcinon of my Religion. This is the plain De- fign and Meaning o\ the Words ^ which were fpoken to St. Pester ^ and belong to him only: Nor is there the leafl; Sadow of Reafon to fuppoie, that they at all relate to Popes \ St. Peter's SucceiTors^ as they are call'd. If thev alTure us of the Inde- feftibility of the Faith of_all his, Succedbrs 5 I [A^.4] woul<4 zoo The Church of RomeV Claim would fain know, why not of his SuccefTors in the See of Antioch (where he is faid to have been Bi- fhop fevcn Years, before he was Bifhop of Rome) as well as of thofe in the See of Rome ? And yet placing Infallibility at Antioch^ as well as at Rome^ would fpoil all. I will only add, that if the Infal- libility of Peter-j and his pretended SuccefTors is aflur'd to us by our Saviour's praying that his Faith might not fail ^y then every Man whofe Faith fails pot, muft be infallible : And fince it has been prov'd, concerning feveral of St. Peter's Succeflbrs, that their Faith has a6tually failM, (even in the Senfe in which the Papifts themfelves under ftand thefe Words) it certainly follows, that thefe Words of Chrifl to P^/^r, neither do, nor were ever defign'd to aflure us of the Infallibility of his Succeflbrs. Your time will not allow me, to confider parti- cularly the Texts of Scripture which our Adverfa- ries urge, to prove this favourite and capital Point: If it wou'd, I think I could eafily fhew you it wou'd be difficult to find any one of the wildefl En- thufiafts that have ever appear'd in the World, quoting Scripture in confirmation of his Dreams, more abfurdly, more impertinently, or to a Senfe more foreign to that which the Holy Ghoil de- fign'd, than the Papifts do, when they go about to prove their Infallibility thence. Let me only Eut you in mind, that many of the Texts alledg'i y them relate to the Church in general, as con- fifting of all true Believers j and therefore will ferve as well to prove that every particular good Chrifti- an is infallible^ as that the Pope or the Church of Rome is fo. Others of 'em are defign'd to repre- fent the Duty of the Minifters of the Chriftian Church, and the Ends for which that Office was inftitutedj without defigning at all to intimate, that the Minifters Vv^ou'd never negledb their Duty, and fwerve from the defign of their Office : And yet of Authority, ^c. 20 1 yet without fuppofing this laft, the Arguments drawn from hence, will all be found to be fophi- ilicaland fallacious. Laftly, others of them mean nothing more than to recommend to private Chri- ftians the Ihewing that Refpe6b and Regard to their Minifters, which is due to them fo long as they continue diligent and faithful in the Execution of their Office J without fo much as hinting at any Dominion^ or Infallibility^ or Authority^ (properly fo called) that Chriil has conferred upon them. Let thefe things be remember'd, and applied to the Texts quoted by the Church of Rome to prove the Point we are upon \ and they will be found to be the Keys, which will not only open to us the true meaning of fuch Texts, but effectually convince us, there is not any one of them that proves their Infallibility. There is one thing more very pertinent to our prefent purpofe, which deferves to be confider'd : Among the many Texts of Scripture quoted by our Adversaries in this Controverfy, fome are alledg'd to prove the Infallibility of the Pope, feparately and iingly confider'd as St. Peter's SuccefTor, Such as thefe, e.g. "^ ^hou art Peter ^ and upon this rock will I build my churchy and the gates of hell Jh all not pre- vail again ft it. And I will give unto thee the keys of the kingdom of heaven^ &c. i~ / have prayed for thee^ that thy faith fail not ^ &c. -Again, others of thefe Texts are alledg'd to prove the Infallibility of General Councils, whether with the Pope as a Member of them, or without him : Such as thefe > I He that heareth you^ heareth me, and he that de- fpifeth you^ defpifeth me. ** Where two or three are (leathered together in my name^ there am I in the midft of them. tt ^^ feemed good to the Holy Ghoft andtouSj 6cc.-— 1+ Lo^ I am with you alw ay ^ even unto the end 'Of the world, LalHy, there are * Matt xvi. 18 19. t Lukexxii. 52. ^ Lukex. i6. f*Matt.xviii. 20. ff Adisjcv. i8. 4^:): Matt, xxviii. ao. tot The Church of RomeV Clam are others of thefe Texts, which if they prove 'mj thing, prove the Infallibility of the Church in ge- neral, or of any particular Church : Such as thefe i ^ If he neglect to hear the churchy let him be to thee as an he at hen man and a publican, "f "The church of the living God^ the pillar and the ground of truth. Now concerning thefe Texts tal^en all together, and as made ufe Ufe of by the Church of Rome-y I fay, either that they prove nothing, or they prove too much y even fo much as will overthrow the whole Romifo Syftem. They delign to prove In^ fallibility by 'em : I confefs, in my Opinion they mean nothing like it : But if they do, fome of them muft prove that the Pope is infallible > others of 'em that a General Council is fo > and others that the Church either univerfal or a particular one, has this Privilege : And all thefe Propofitions mull be true, they being all fuppos'd to be confirm'd by Scripture. But is not this a great deal more than the Church of Rome delires to fee proved, or will admit to be true ? Do they like to have their Infalli- bility thus wid-^ly fpread, and laid as it were in com* mon ? Will the Pope own that a Council has it ^ or a Council that the Pope has it, and they themfelves have no fhare in it ? Or will either Pope or Council admit, that a particulir Congregation of Chrilli- ans, or a few Chrillian Bifhops got together, are endow'd with Infallibility ? Thus it muft be, if they interpret Scripture right : And yet if it is thus, the whole Fabiick of the Church o£ Rome's uduthcrity and /;^/^//f^/7i/j' is demolifh'd. I fhould now go on to take Notice of their other Arguments, which (as they fay) unanfwerably prove the Infallibility of the Church : Such as thefe : t If the Church may err, why do we (as the Creed docs) call her Holy ? A Church united in theProfefhon of any Error, is fo tar from deferv- ing that Charader, that on the contrary, it is a wicked ♦ Matt, xviii. 17. f i Tim, iii. \f. tf- Qrd. RiMm^ L. j. c. 1 j. of Authority, &^c. 203 wicked Aflembly.— ^" Again •, * if the Church, particularly the Church Rcpreientative, or the Bo- dy of Pailors, may err, why do they, when met in Council^ denounce their Anathema'3 againfl fuch as refute to receive or fubmit to their Decrees ? If they be fuppofed fiUible in making them, this is fuch a piece of Wickednefs as they would never beguilty of.-r-x^gainj f If the Church could err, llie might entirelj^ fail 5 which is dire6]:ly contrary to exprefs Promiies of Chrill, and therefore fhe muft be owned to be infallible.— i\ gain > t They argue the Church's Infallibility, from her perpetu- al Vifibility : The true Church (fay they) mull al- ways be vifible and knowable > but if ilie could err, fhe could no longer be known to be the true Church. I hope there is no great danger of any one's being perverted by Proofs of this Ibrtj for I think verily it requires no great Skill to confute them . They are argued by no lefs Names than Car- dinal Beliarmine and Cardinal Richelieu 5 and there- fore (were it not for fear of trefpaffing too much up- on your Patience) I would give you what, I ap^ prehend, would be full Anfwers to them. But I mull: forbear. There is one other Argument v^^hich theyboaftfo much of, and have fo often fuccefsful- lyurg'dfor perverting fome to their Church, and confirming others in it, that I think I ought not wholly to pafs it by, efpecially (ince in fome former Parts of this Difcourfe, I have led you to expe6b it fhould be taken notice of and anfwer'd. It is to thispurpofe: Muil: It not be horrid impiety, to fuppofe, that divine Providence has fo little Concern for, and the bleflcd Redeemer fo little Care about the Welfare of his Church, as to have left no certain infallible Metho^d of deciding all Controverfies, coming ^t Truth and the true Senfe and Meaning of Scrip- ture ? * BelUrm. de Ecclef. Milit. L. j.c. i^.^,Tertio obligamur. t Cixd.RiMieu, ubi Sup. &.;C.4. ^ Id. lb. c. 5-, 204 The Church of Komi's Claim ture ? If the Church is not a vijll^le and infallible Tribunal, always in a Condition to determine Dif- ferences, what mull become of Her > what mufb become of Truth and Chriflianity itfelf ? Will there not athoufand Herefiesbebroach'd, that mull tear out her very Bowels, rend in pieces the feamlefs Coat of Chrift, darken Truth, and make Error triumphant > fhake the Faith of Chrillians, and fill their Minds with endlefs Doubts and Uncertain- ty? There mufl therefore be fome where a 7«^^^ to pronounce and decide : Scripture is fo far from ending Controverfies, that it is well known to have been the Occalion of them : There's not a Here- tick but what quotes it, and endeavours to impofe upon weak Minds, by the falfe Meaning they put upon it. In many Points the Senfe of it is fo ob- fcure and doubtful, that the Interpretation which Hereticks give of it, feems as plaufible as that which the Church herfelf affixes. There muft therefore be a living fpeaking Judge^ to interpret this dead^ this unfens'd Letter : And unlefs fuch an one be own'd and fubmitted to, every Tinker or Coblermuftbe left to judge of ChriftianDoftrine, and to find out the Meaning of Scripture for him- felf. Thus do theyblufter. By the Noife of their Triumphs on this Occafion, one would be apt to conclude that they had gain'd a compleat Vic- tory : And yet after all, v/hen the Matter comes to be fifted, this Argument is asharmlcfs an one as any of the reft they make ufe of. I could almoft wilh the Time would allow me to enlarge on tKe following Obfervations -y which tho' I can do no more than juft fuggeft them, will furnifh you with Materials for a full Anfwer to any one who may attempt to pervert you by fo fallacious an Ar- gument. I . That the Impiety talk'd of, falls to their Iharc, who thus boldly prefcribe to God and the Redeem- er, what they ought to have done, and what they till it is firft a- greed by the contending Parties, that he is infallible. For, one of the moil important Controverfies now fubfiftinginthe Chriftian World is. Whether there be any fuch Judge ? and Where he is ? Nov/ it would be very abfurd to fend me to one, whom I am not yet fuppos'd to believe Infallible^ to be de- termin'd by him whether he is Infallible^ or not. ;. There can be no Neceffity of tach^ Judge to determine all Gontroverfies in Religion, becaufe it is not neceffary that all fuch Gontroverfies ihould be decided. There are a great many difputed Points and different Opinions, which neither affeft our Intereft in the Favour of God, nor are at allincon- fiflent with the Peace of the Ghurch y or that Uni- ty among its Members, which Chrift the Head of the Ghurch fo earneftly recommends. 4. If a Judgment may be form'd of what *wou*d ^f hereafter, by what^^;^^^» heretofore > we may conclude that fuch a Judge ^ tho' he were to be found, would neither prevent Herejies from arifing, ^ nor put an End to all Controverjies, Our bleffed Saviour was fuch a Judge -, able infallibly to de- cide in all Gafes, and yet the Jewifh Ghurch in his Days run into many Errors > and among the reft, that pernicious one of miftaking and reje&ing the Meffiah.— If itbeobje£tedthatthiswas, becaufe they did not own him as fuch a Judges the Anfwer is obvious : That fince our Lord gave at leaft as good Evi- 10 6 The Church of Ronie'5 Clam Evidence of his being Infallible^ as any other cad pretend to give^ it is at leaftas likely that xhQ,Infal' UhiUty of any other will be, as that his ihou'd have beendifown'd. The ApoiUes were (it is allow'd) under the Guidance of an infallible Spirit in all things relating to the Kingdom of Chrill, and the Propagation of his Religion in the World 5 and yet Herefies fprangup in their Days : Nay, and ^i.Paiil (it feems) thought them not only unavoida- ble, but that Providence fuffer^d them to arife, * ibat they ivhkhare approved might he made manifeft. ——There were Divifions among the Corinthians even after all the Pains St. P^^/ had taken to reftore Unity and Peace among them. -—-Nay, in the Church of Rome herfelf, ndtwithftanding all her Boafls of an infallible livingJudgCi^ to wholn all her Members may have recourfe, there are (for ought I fee) as different, as inconiiilent Opinions, as are to be found among Chriftians, who own no fuch Judge. f . And Lallly. Every meek, humble, fincere Lover of^ and Enquirer after Truth, may hope for^ ^ud reckon upon fuch AfTiftancc of the Spirit of siod, as will enable him by the Rule of Scripture to judge of, and determine for himfelf all fuch Controverfiesin Religion, as it isabfolutely necef- fary to his Salvation to judge, or believe, or deter- mine any thing about. If a Man thus difpos'd^ and with the Promife of fuch AfTiftance, is not fe- cure from all fatal Error, and in the way to come at all Truth, neceflary for him to know j I fee noo- ther Method by which he can be fo-, I am furethe y^'cVjo^ Authority tind Infallibility won't do it -y and if 1 don't ftrangely miftake the Meaning and De- fignof m/any Paflliges of Scripture, this Method Will do it. If I had time, I fhould go on now, and confi- dcr the Proofs pretended to arife from the Teflimo- nies ♦ I Cor. xi. 19. . nay, tho' grofs Falfifications of thefe Writings have been pointed out to them, and prov'd upon 'em 3 yet ftill, even in the Condition they now are, it might from them be plainly fhe wn, that for feveral Hundreds of Years after Chrift, the Fathers never dream'd, nor made mention of, any fuch Authority or Infallibility as the Church of i?tf«?^ now claims. Nay farther, if I had time, I cou'd lay before you what muft (I think) beafufficient Inducement to any impartial Mind, either to believe that the Church of Rome herfelf fufpeds or doubts of her own Infallibility 5 or elfe to condemn her for having afted the moft unjufl, the moil unmotherly, the moftabfurdpartinthe World, for not having em- ployed it in a proper Manner, and for the kindeil and moll ufeful Purpofes. Why does Ihe fuffer, and fometimes dire6t, her own Doctors to go on V7Viimg fallible Commentaries on Scripture, as con- tradi6lory andinconliflent, as any of thofe written by Proteflants ? Why does (he not once for all blefsthe World with 2in infallible Interpretation of the whole Bible, and an exaft Account of all the Church's unwritten fraditions^ Why does ihe not find out an infallible Method for inducing all the World to hearken and fubmit to her infallible De- cifions? She has, I know, found out, and made ufeof, one Method for thispurpofe> ^o: hasCen- fur'd, Curs'd, Spoil'd, Imprifon'd, Baniih'd, Tortur'd, Committed to the Flames, and Doom'd to Hell and Damnation, to promote this hopeful Defign i but tho' flie has been too fucccfsful, fhe is yet 2o8 [ipz] The Church of ^ &c yetfar^ I hope, very far, tirom having fully carry'd her Paint. ORome! Haughty, Cruel RoxMe! ^ Thou haft long glorified thy [elf ^ lived delicioujly^ and [aid in thy hearty I fit a ^leen^ and am no fFidow^ and fijallfieenoforrow: Buff the multitude of Sorceries^ and abundance of Incbantments^ are found v/ith thee : ^ ^he Kings and Inhabitants of the Earth have been made drunk with the Wine of thy Fornication : % T^hou thyfelf art drunken with the Blood of the Saints and Martyrs ofjefus : Therefore ^^Jhall thy Plagues come upon thee in O/te Day J Death ^ and Mournings and Fa- mine 'y yea^ thou [halt be utterly burnt with Fire s for firongis the Lord God whojudgeth thee. In the mean while, and till that Day of Rccompenfe comes. May Almighty God, who has often, and almoft by Miracle, preferv'd thefe Nations, from falling^ again into her Clutches, and feeling the EiFe6ls of* her deep Malice and favage Cruelty > ftill prote6l:, ftill defend us ! May the Proteftant Intereft^ the Caufe of Truth^ and Virtue^ and Liberty^ be efta- blifh'd, and own'd, and propagated! May the Bleilingof Heaven reft upon -AX Proteftant Princes and States 3 and efpecially upon our moft- Gracious Sovereign King George, and every Branch of his Auguft FaiMII^y ! May weand all his Subjects ftand faft by, and be fecur'd in the PofTeflion of, that Chriftian Liberty with which Chrift has made us free > And finally, for the Honour and Advance- ment of that pure and uncorrupted Chriftianity which we profefs ; may we all of us take care to get our Minds and Tempers form'd, our whole Conduft and Behaviour regulated, by the generous, human, excellent Principles and Precepts of it ! God of his infinite Mercy grant it, for the Sake of Jefus Chrift, i^c, , ^ Scrip- ♦ Rev.xviii. 7. -j- Ifai. xlvii. 9. ^ Rev. xvii. 2. § Rev. xvii. 6» ♦* Rev- xviii. 8 ^ ( *93 ) Scripture and Tradition conjidered : I N A SERMON Preach'd at Salters^Hall^ Feb. 6, 1734-5'. With Enlargements, By SJMUEL iVRIGHr, D. D. tti hanc infipientiam cadunt, qui cum ad cognofcendarn Veritaterii aliquo impediuntur obfcuro, non ad propheticas voces, non ad apoftolicas litcras, nee ad evangelicas audloritates, fed ad feipfos recurrunt. EpHES. ii. 20. jind are built upon the foundation of the apojiles and prophets^ Jesus Chkist himfelf being the chief corner Jtone. TH E foregoing Difcourfesagainil: the Pre- tenfions or the Romanifts^ have given you an Account of their fetting up 2, Kingdom of this JVorldj under the Name and No- tion of a C/:*//?'^/:? j which they affert, is the only Church that hath Salvation in it, and the Keys of Heaven and Hell committed to its Rulers and Pa- O iWs. ip4 Scripture and ^ors. In ont Difcourfe^ the Notes and Maiks\ which they bring to prove themfelvcsthefr/^^and (j;^/)' Church of Christ, have been examined j and the Fahliood of their Ways of arguing from thence, was fhewn. In another Difcourfe^ their grievous Ufurpation and Iniquity was expofed in placing at the Head of x\i€\x Qj\iViXQ\iz[o'uereign Pont iff -y whom they make, very unjuftly, SucceiTor to St. Peter ^ as if he had a Power fuperior to the other Apoflles^ a'ndfuperiortotheKingsof the Earth > yea, whofe decrees^ and difpenfing Powers, are advanced above all that ever were called Gods in this World. In a third Difcourfe^ the pretended Authority and Infalli- ^////j/ of this Church, (that is, of the Pope and his Councils) you have had fairly reprefented, and very largely expofed. My Province now is, tofet before you the true and only Foundation u^on v/hich the Chriftian Catho* lick Church is built 5 with the NecefHty of our ad- hering to the Scriptures^ through Faith in Christ^ for our eternal Salvation. So that my prefent Bufi- iiefs will be to prove the Perfe^io??^ ^nd Perfpicuity of the Holy Scriptures ; and the Reafon that we have to receive them as the JVord of God, without depending upon the I'eftimony of the Church of Ro'ine^ or admitting their "traditions as neceflaryto be received together with the focred Writings. All their ufurped Authority^ theDo£brine of the Pope's Supremacy^ and their confiniiig the Title of Catholick Church "io thev[\{e\Ne%^ arcbuiltupon, and fupportcd by what they call either apoftolical^ or e c cleft aft ical Traditions . I have therefore chofen the te^it now read, for the fubjedof the which will, I hope, be allowed upon the prefent Occaiion. To proceed in our account of the Context : The Gentiles being brought into the Kingdom of God by pure Grace and Favour, as the Jews had been of Old, both were raifcd together^ and made to fit toge- ther in the fame Gofpel Kingdom, which is called the Kingdom of Heaven, or heavenly Places in Christ Jesus, v. 6. They were both alike in this, that there were no Works of which cither could boaft> but Works for which both might have been for ever rejciSted and condemned. By Grace alone- they were both equally privileg'd, both being fived upon the fame Foot, that is, through Faith. And this Salvation thro' Faith, (in the whole Con- trivance * and Method of it) they were ever to look upon as the Gift f?/GoD, and not owing to them- felvesy ver. 8. So that no fuch Thing as Works of Supererogation^ or Works to be boallcd of in the light of God, ^nd meriting :ithis Hands, are to be brought into the Gofpel Scheme of being favcd, v. p. " notof Works, left any Man fhouldboaft." And yet this Salvation doth neceflarily include ^6> and alfo by whom this C/;?/^;^ was brought about, Christ Jesus 5 and how wonderfully it was ef- fed"ed, by his Crucifixion and Blood s of which a very diftin6t Account is given inthofe five Verfes, from the 1 5th to the i8th ver. But I mufl: not ftay upon them > tho' there arefeveral Things concern- ing the abolifhing of the Jewifh Rites and Ordi- nances, and diffolving their Church-llate, as a Na- tional and Temporal Polity, that may ferve to ex- pofe the ty^^i/^/^/zV^/ Principles and Praftices of the Papal State and Church : In which innumerable Rites and Ordinances are fet up, more carnal and ivorldly^ thanthofe of A/ " In whom (/. e) (the Lord Jefus '' Chrifl) you alfo are builded together for an Habi- '^ tation of God, through the Spirit." Thus ends the Chapter where our T'ext is. According to this nioft wife, and moft exten-^ fively merciful and benevolent Conllitution of Things, the Gentiles are taken into the fame houjhold of God with the Jews. And in e'very Nation^ where a Number of Men are brought to believe and obey the G^T^^/, and to worihip GoDaccordmg to the Ordinances thereof, they are to be look'd upon as Parts and Members of the one Catholtck Church of Chrift. Even to us in thefe Ifies afar offixom any Likelihood to partake fuch Bleffings, are thefe glad Tidings fent : '^ Ye are no more Stran- ^^ gers, and Foreigners, but Fellow-citizens with " the Saints, and of theHoufhold of Gop." It will reward your Pains, diligently to compare the luh and ipth Verfesof this Chapter, to take the Senfeof thefe Expreffions, as they include ^//that are in Chrift Jefus e^uery where : All fuch being now equally invefted with the fame Rights and Privile-' ges, as FeJIoW' citizens^ and admitted t;o the fame nearnefs to God, 2,sDomefticks. All the Churches of Chrift, being thus ;^^<^/^^;^5 by him who is our Peace ^ are built upon thcfoundati-^ ono^ the jfpojlles ^nd Prophets^ Jesus Christ him- felf being the chief Corner-Jione. From this thread of St. PauFs Difcourfe, con-^ cerning the Jcws'^ndiGentiks being made one, it is evident, that by the Prophets he means the Old Tef- tamcnt Scriptures^ and by the Apofiks the New. The whole Church of God, both under former Difpcnfations, and now under the Gofpcl, was, and is built, upon the Do6brinc of the Prophets^ including Mo'^es as the pr^ncipuland moft cmiucncpf them > and Tradition conftdered. 19^ and upon the Doftrine of the Apoftles^ including St. Paul who writes this with the other A- poflles: Their do6brine (as has been faid before) not their Perfons^ is the foundation upon which God hath built his Churchy Jesus Christ being the chief Corner 'ft one ^ by which both Parts of the Build- ing are united^ and upon which they reft. Both Prophets and Apoftles Center in him. The primary Foundation is Christ. Therefore in another Text of Scripture it is faid, " That '* other Foundation can no Man lay, than " that is laid, which is Jesus Christ, i C^r. iii. '^ 2.'* In that very Place, Paul, Jpollos^ and Cephas {pv Peter) himfelf, are denied to be Founda- tions. They were only Minifters by whomChrift and the Efleutials of Chriftianity were preached, and Workmen by whom the Church was raifed y and in this View they themfelves refer to Christ as the only Foundation. But the Do^rines^ or Wri- tings of the Prophets and Apoftles, are the Foun- dation of God's Church in ^fecondary Senfe -, they being authorized by Chrift, and qualified by the Guidance and Aids of his Infallible Spirit, to lay thofe Foundations thro' Faith in his Name, upon which the whole Fabrick or Superftru6ture fhould abide, and be carried on throughout all Ages of the World. From hence, therefore, the two following Things are evident, which may comprize all that isnecefTary to be faid on the parti have chofento take in this Le61:ure. I. That the Church of God, the true Church of Chrift throughout all Nations, is built intirclyuipon the Scriptures. And therefore, II. That a Church built upon Traditions.^ which are befide and againft Scripture, as far as it goesoft^ trom, or oppofeth the Apoftles and Prophets, is a building of Men., formed to ferve their own Ends ^ndPurpoics, not thofe of thcGofpel. 04' T ^oo Scripture and I thought to have enlarged on that delightful View of our 'Text^ its referring to Jesus Christ ^ the grand Subje^ and Scope of the Writings both of the Prophets and Apofiles : And to have confide- red the Expreflion here ufed, Qhri^ him felf being the chief Corner-ftone^ together with thofe Places that ftyle him the Head of the Corner : But fo many Things have been fuggefted already on the Headjhip of our Lord Jesus, and his being/o/^Kinginhis own Kingdom, without any vicarious Governor, or vifibie Head of his Church here on Earth, that I need not take up any of the prefent Time in dif- courfing on this Part of the Subjeft. I ihall there- fore now keep to the ;wo general Heads I have mentioned. I. The Church of Gory^ confiftingof the whole Body of Chriftims^ is built intirely upon the Scrip- tures. This hath been inlifted on already, and in one view orother will be referred to in all our Difcourfes iigainft t^e Romanifts, But what I have now to of- fe.r, will be in a manner quite different from what has been faid before •, but yet fo as to bp a further and fuller Confirmation of the foregoing Dif- courfes. By the iS'(;n/>/i7r(?j we mean the Books of the Old and New 'Tefiament^ as they are now received, and allowed to be canonical by the Church of Rome^ as well ns by ourfelves, excepting what we commonly call the Apocrypha. For tho' the Apocryphal Books may be read ^' for example of Life^ and Inftru6ti- '' on of Manners, yet they are no Part of the Canon '^ of Scripture, nor is any Doctrine to be cllablifl^- " ed by them." As to the pretended Authority of the Church of Rome^ to {Qii\ctht Canon c£ Scripture, and to de- •terminewhat is Scripture, and wl-at not^ fo much hath been laid already, that I need not Ihiy to ex- poft Tradition conjidered. 201 pofe their Pretenfions in a Way of Confutatmi, The Reafons that we have to believe the Scriptures are the Word of God, and to receive the prefect Books of the Old and New Tefiament as genuine^ without our having any regard to the Roman Church as fuch, will appear in the Sequel of this Difcourfe. When we afimthat the Church of Christ is built upon the Scriptures, the Church of Roms doth not oppofe us, while they allow, ' That the ^ Scripture is to be received by all Chriftians as the ' infallible Word of God.' But when they fay, that the Scripture is not a fufficient Foundation to build the Church upon, without their Interpreta- tions and Additions i inOppofition to that we fay, ' That the true Church of Chrift, throughout all ^ Nations, is built iNTiRELYupon the Scripture.' That is, either upon thofe Things which are ex- frejly contained in Scripture, or fuch Things as are plainly proved from thence, by Confequences that are referr'd to every Man's Reafon and Confcience, as in the Sight of God. This is what we mean by a Judgment of private Difcretion^ upon which Protellants very jullly opr pole the Impolitions, and pretended Powers of the P^ornan Churchy in matters that concern our Sal vati-f on. I. I ihall therefore Ihew, in Oppofition to Po-. pery^ the Sufficiency or PerfeEfion of Scripture to inform and guide us in all ;?^(;^/7^ry Things. We fay, that ^' Whatfoever is not read in Scrip-. " ture, nor may be proved thereby, is not to be '' required o^ any Man, that it fhould be believed '^ as an Article of Faith, or be thought requifite, '^ orneceflary to Salvation."v^r//V/^ VI. ThcRoma- nifis{^y^ that ^ All Things neceflary to Salvation arc ' not contained in Scripture, but that a number of * Articles, relating both to Faith, Worlhip, and ' Manners, are to be received from their Church:*- TliQ Coii?^ilo£ 7r#;*/ declared, that the ^r^/ 2"r^- ditiom 201 Scripture and ditionso? the Catholick Church (meaning the ^(?- man) were to be received with equal piety 2in6.re'verence ^ as tht Books of theO/^and A^^^wT^/- tament * > and he that defpifeth the faid Traditi- ons, is accurfed i". But I need not take pains to prove this, finceit is not denied by thofe that are now endeavouring to make Converts to Popery in this City. In a little Pamphlet which hath been put into many Hands of late, it is asked, Whyjhould not the fcrtpture alone be the rule of faith ? And the Anfwer there given, in one part of it, is, Becaufe feveral necejfary Articles are either not at all contained in Scripture^ or at leaji are not plain in the Scripture without the Help of tradition. Of Tradition we fhall fpeak hereafter. The quoting of this Paflage here, is only to ihew, that their ajferting the Infufficiency of Scripture to Salvation^is wh^tthcy openly avow and teach, even in a P rot eft ant Country, Now in this, let their own Confeffion, of the Scriptures being the infallible Word of God, be their Confutation. For that infallible Word declares, *^ That all Scripture is given by Infpiration of ^^ God, and is profitable for Doftrine, for Re- '^ proof, for Correction, for Inftruftion in righte- '' oufnefs, that the Man of God may be peR' *^ fect, (or may be perfe^ed) throughly furnijhed '' unto all good Works, z 7'im.m. i5, 17." If thciMmoi God here be underilood of ^Paftor^ or Teacher of others, thenit isexprefly declared, that the Scripture is given to perfedb thePaftoror Teacher for his Office, and throughly to furnifh him for all good Works belonging to his Station. That whatever is needful in a way of Doctrine rchzing to Matters ofTruth and Faith, or in away of Reproof to Ihew Men their Errors, or in a way of Correc- tion * Pari pietatis affeftu, ac rcverentia, fufcipit ac vencrajtur. f Si quis — Traditiones praediftas fciens 8c prud«ns contcmpfcrit, ^Snathemm Cit. Corfcil. Tr'ed, Sejf.j^. Deer, tie ScriptHfh, Tradition conjtdered. 20 j tion to convi(5t Men of Sin and of their Faults, or in a way of InfiruFtion'HS to their Duty, to teach them all Righteoufnefs 5 in all thefe Things the Scripture is to perfe^ the Man of God, and throughly to furniih him for everfgood Work 5 and therefore it muft contain every Thing neceflary to fuch Purpofes. Confequcntly if any Thing taught by the Man of God, or pretended Man of God, be not in the Scripture, nor to be evidently and con- vincingly deduced from thence, it is not necejjary to Salvation. Yea, by this infallible Word of God, fuch Man is out of the 'way of Salvation him f elf ^ that does require any Thing to be received as of e- qual Authority with theGofpel. If ^.nApoftle^or an jlngel ^vom Heaven was to be accurfed fordoing this, furelyaBiihop or MiiHonary of Rome cannot ex- pe£bto farebetter, in declaring that there zrtfeve^ ral NECESSARY uirticles not contained in Scripture. *^ Though we, (faith the Apoftle) or an Angel " from Heaven preach any other gofpel, than that " which we have preached unto you, let him be ac- '^ curfed." To imprefs this the more, and to de- clare the Certainty of theCurfeApoflolical coming upon fuch, it is immediately repeated, (not infpeak- ing only, but in writing, of which there would have been lefs need, if theimportance of the Thing had not required it:) '^ As we faid before, fofay 1 ^^ now again, if any Man preach any other Gof- " pel unto you, than that ye have received, let ^^ him be accurfed. Gal. i.8, p. Perhaps it will be here replied, That the Church of Rome alloweth the Sufficiency of Scripture to perfect the Man of God, provided it be interpreted as the Catholick Church dire6ls, meaning themfelves > and that there be alfo, with them, a holding faft thofc T'raditions to which this written Word re- fers. ^ But will this free them from the charge of Incon- lillency, and Sslf-contradi^ion ? They profcfs to re- ceive to 4 Scripture a^d ceive the Scripture (that is, the Word nvrltfen) as the infallible Word of God. This Word declares, that (as written) it is profitable to all thofe Purpo- {cs that Ihall make the Man of GojyperfeFt^ through- ly furnifhed to aft good IVorks. Then they fay. That there are other Articles necelTary to make theBifliop or Pailior perfect^ which are not contained in the Word written, but are preferred and handed down from one Age to another by Tradition. Now what can be an Abfurdity, and Self-contra- di^lion, if this be not 3— That the wr/V^^;^ Word of God is infiillibly true, which fays. The Scrip" tures^YC able to make Men wife to Salvation thro' Faith in Chrift Jefus, and to make the Man of God perfe^ : And yet that they are not able to make the Man of GoDperfe^l without other mceffary Ar* tides added to them. The Romanifts^ to palliate this Inconfiftency, $nd prevent the Offence it muft needs give, if it was clearly difcerned, here plead, That the Scrip- ture itfelf refers to 'Traditions^ which are to be held faft^ as well as the Things that are written. For which they quote aPaflage out of the fecondEpi- ftle to the "theffalonians-^ ^^ Therefore Brethren ^' ftand fail:, and hold the Traditions which ye have ^' been taught, whether by Word or our Epiftle." The true and full Meaning of that Place, will be fct before you by and by. Nothing is needful to be faidhere, faveonly to obferve, That by the Ro-^ fnanifts Explication of this Text, they make the Scripture contradifl: itfelf > as if it declared in one Place, That theThings written ^rcfufficient to SaU vation through Faith in Chriit, and to perfeEl the Man of God 5 and then in another Place, require the holding fltflTraditions taught by Word only, which were to be in all Ages additional to thofe Things that arc written \ for this is their Explicati- on : Whereas the Scripture evidently fpcaks of the fame Things that were taught by the Apoillcs, both in Tradition confidered. 105 itiPTord^nd Writing , and therefore whether they were received from Them, in one Way or the other, th.Ql'heJfaloniam were required to hold them faft. But if the Romijh Church can throw their own Inconfiftencies and Abfurdities upon the Scripture, they do not ftick to do it, however they expofe that (acred Book to Contempt. The more Infidels areledtocavilagainftit, and to deny the Truth of it, themore;?(?(;^^?7do Papiils make theTeftimo- ny and Authority of their Church: And well pleas'd they are it this Point be gained, however unfairly theScripture is treated cither by themfelves or others. Here lies the Head-fpring and main Support of Popery : To fet the Scriptures at 'Variance, and to excite a Variety of Opinions and warm Difpiites amongft Men thereupon > to which, in the critical and rational Way, they are always ready to lend their Afliftance on either Side-, and then make a Judge of Controverjies neceflary to determine whofe Opinion {hall iland, and be confirmed by the Stamp of Authority. And this Judge of Contro- verlies they make infallible, fo as to abide by his De- cifions, though they prove to be contrary to exprefs Scripture. In this, they aflume a Power beyond that of God himfelf, and therefore expofe them- felves to a juft Contempt, in pretending to make both Parts of a Contradi^ion true. For what the Scripture afTerts, they fay is infallibly true, and yet what their Church determines, (though it hap- pen to be contrary to Scripture) they fay is infallibly true alfo. Erafmus would have put the Church o^Rome into a Way to have fecured their Credit and Power much better, (when fo many Nations were breaking off from them in the Beginning of the Reformation) if his Sentiments had been of fufficient Weight with them. He would have had them to nwfce no Arti- cles- io6 Scripture and cles o£ Faith necefTary upon the Authority of the Churchy but what are made necefTary in Scripture ; which if they had been fo wife as to comply with, they had got clear of a great Number of Articles by which they have been carried to fet one InfaUihity againft another. His Sentiments are worth reciting, asthey arcpreferved in one of his Epiftles : * " This " would reconcile People to the Church of i?^;;?^?, " if all Things, fays he, were not fo particularly " defined, and made a Matter of Faith, which we '^ would have to belong to it > but thofe only which '^ are evidently exprefs'd in the holy Scriptures, or " without which we do not fee any Way to befaved. *^ To this Purpofe, a few Things may be fufSci- '^ ent : And a few Things may be fooner perfuaded, " than a great many. Now out of one Article, (as " he goes on) we make/^: hundred -^^ fome of which are * Quin&illud,- mea fententia, complures populos conciliaret ec- clcfix Romanje,— linon paflim quaelibet lie definiaHtur, ut veli- mus ad fidei negotium pertinere ; fed ea duntaxat, quae evidenter ex- prelTa funt in facris Uteris, aut fine quibus non conftat ratio falutisno- ftrae. Ad haec pauca fufficiunt, & paucacitius perfuadenturpluribus. Nuncexunoarticulofexcentosfacimus, quorum aliqui tales funt, ut citra periculum pietatis vel nefciri pofTint, vel ambigi. Atque lie eft mortalium ingenium, quod femel definitum eft, tenemus mordicus. Porro philofophiae Chrijiiana fumma in hoc lira eft, ut intelligamus omnem fpem nolham in Deo politamelTc, qui gratis nobis largitur omnia per filium fuum Je[um : Hujus morte nos eflc redemptos, in hujus corpus nos inlitosefle per baptifmum, ut mortui cupiditatibus hujus mundi. ad illius dodlrinam 8c exemplum fie vivamus, ut non Ib- lum nihil admittamus mali, verum etiam de omnibus bene merea- mur . Et li quid inciderit adverli, fortiter toleremus fpe futuri prsemii, quod omnes pios haud dubie manet in adventu Chrifli : Ut ita Temper progrcdiamuravirtute in virtutem, ut nihil tamen nobis arrogcmus, fed quicquid eft boni Deo tranfcribamus. Ha:c potiftimum funt ani- mis hominum inculcanda, fie ut velat in naturam tranfeant. Quod fi qui volent circa naturam divinam, aut circa hypoftafim Chrifli,z\it facramen.a quxdam abftrufiora rimari, quo magisattollant mentem infublime, Sea rebus humilioribus abducant, hadienus liceat, utnon ftatim quod huic aut illi vifum fuerit.cogantur omnes profiteri.Quem- admodum ex loquacibus fyngraphis citius nafcitur controvcrfia, fie ex plurimisdefinitionibus nafcitur diffidentia. Epiji. Era/mi Rot. ^o- mm SlechuBohemo Sec. £d. lug. Bat, lyo^.JEf. 478, Oper. Omn. Tom. 3.p.i-2i. Tradition confiderech 207 ^ arc fuch, that without endangering Piety, we ' may either be ignorant, or doubt of them. And ' fuch is the Nature of Mankind, that what is ^ once defined they hold fo as to bite and devour one ' another. But when alPs done, the Sum of Chri- ' ftianity lies in this, (mind what he fays) that we ' underfland all our Hope to be placed in Go D,who ' freely gives us all Things by his Son Jesus : By whofe Death we are redeemed, into whofe Body ' we are planted by Baptifm, that being dead to the ' Luft of this World, we may live according to * his Dodrine and Example J not only abftaining ^ from all Evil, but endeavouring to deferve well ^ of every Body : And if any Adveriity happen, ' that we bear it couragioufly, in Hope of a future ' Reward, which, without doubt, waits for all ' pious Perfons at the coming of Chriil. And that ^ we make fuch Progrcfs from Virtue to Virtue, as notwithftanding to arrogate nothing to our felves, but to afcribe all the Good that is in us, or that we can do, unto God. Thefe Things are chiefly to be inculcated. But if any will fearch into thofe Things that are more abllrufe, about the divineNature,theHypo{la{is of Chrift, i^c. that they may raife their Minds the higher, and draw them from Things below j let them do fo, provided that every Body be not compell'd to believe what feems good to this or that Perfon. For as out of large Deeds Law-fuitsfoonerarife, fo by many Definitions of Things Differences are begotten." Had this Advice been taken, it would have pre- vented numberlefs ContradiBions which there are betwixt the infallible Declarations of Scripture^ and the pretendedly infallible Dccifions of the Roman Church. Moit agreeable was this Advice to the Oration of Conftantine^ the firft Chrillian Emperor, when he would hzve fixed a Rule for the Council of Nic6 to keep to > (and no other Rule ihould ever be allowed lo8 Scripture and nllowedby the Civil Power, for deciding Matter^" in eccleftaftkal Councils >) " Since they had the " DoArine of the holy Spirit recorded i?^ fFr it mg^ *' he tells them, that the Books of the Evangeliils " and Apollles^ and the Oracles of the old Pro- '^ phets, evidently taught what we were to think " of the divine Majefty. Therefore laying afide *^ feditious Contentionj he would have Matters *' deter m in' d by the divine fFritings' ' Th eo d. Hiji, /. I. f. 7. But the Ends of t\itPope and his Clergy could not be anfwered by bringing Articles of Faith into fo narrow a Compafs as the Scripture had done. And therefore they went into the {h^mekil Expedient of taking away the Bible from the People > that their Clergy might have the delivering out of fuch Pafla- gesonly as fhould ferve theirPurpofes jand mightkeep thofe Things lock'd up, and out of Sight, that would difcover their Abfurdities and Contradictions* In thus denying the free Ufe of Scripture^ their Violence is not to be endured by thofe that know how dire6tly theygoagainft thei\uthorityof God 5 and againftmany exprefs Texts in bothTeftaments, that require Men 10 read the Scriptures diligently, and teach them to their Children -y and to keep to the La-tv and to the "Tefiimony^^ declaring that they who fpeak not according to this Word have no Light in them : And that all Chriftians have it in Charge from their Lord to fear ch the Scriptures^ as the ac- knowledged Fountains of eternal Life. And thofe Things which were delivered by the firil Witneffes to Chriftianity, St. Luke declares were put into Writings that he who had been inftruflred in them before, might know them with Certainty. And the Apolllcs dirccc their Epiftles to the Saints and faithful Brethren 5 and expreily require that they fhould be read unto all. And in the clofmg Book of Scripture, he is pronounced " bleiredthatreadethy " and thev that hear the Words of it." U Tradition conftdered. 2 op It is not, as I laid, to be endured by thofe that know thele Things, to be told th-ey have no Right to this BleUing of reading the Scriptures, and that they arc not fit to be truiled with Bibles in their own Tongue. However the Papilb may colour this Matter, or reprefent the Senfe of the Church of Rome^ in thole Places where they fee Bibles in every common Hand and Houfe ; yet the Ule of the Bible IS prohibited u^onfe'vere Penalties in all Popifh Countries. Azorius^ a Man of great Fame in the 1 6th Century, (whofc Meritas aLinguill, Scrip- turiir, and moral Philofopher, is highly extoird ampngft the Jcfuits, amongft whom he was Reftor of feveral Colleges) declares, that it is Herefy tofa;^ the Scriptures ought to be tranjlated into vulgar Lan^ guages. And this he aiTerts at the fame Time that he admits all "were allowed to read the Scriptures for feveral hundred Tears .* And another of their learn- ed Men yields to Erafmus^ that the Scriptures were of old tranjlatedinto the vulgar Tongues^ and that the Fathers^ fuch as St. Chryfoftom and St.Jerom^ ear- neflly exhorted the People to readthem j hut the Cafe is alter' d^ fince fuch Mif chief comes by reading the Scrip- tures.f The Council of Trent leaving it to the Pope to publifh the Index of prohibited Books, all Perfons are forbidden, by the fourth Rule prefix'd to that Index ^ the life of the Scripture in the vulgar ^Tongue without a particular Licenfe > and whofoever pre fumes to do it^ [fuch a fad wicked Thing it is to fearch the Scripture without their Licenfe] he is not to receive Abfolution^ unlefs he firfi give up his Bi' hie. And one of their beft Writers, upon the Scriptures in Latin^ I mean Eftius^ tho' he is forced to allow, from 1'imothf% Mother and Grandmother inftru6ting him, when a Child, in the holy Scrip- tures, that Women are not to be wholly deprived of the Ufe of the Scriptures > yet he prefcntly adds, P that ♦ Inftit. moral. 1. 8. c. 26. t Alph.aCail. 1. r. c. 1^. 2IO Scripture and that this is to he tmderftood according to the Rule of the TLomzn Churchy (which I have jult mentioned, and to w hich he refers) to extend only tofuch as arejudg'd out of danger of being hurt * by their reading of them. And who thofe Licenfersareliketo confine fuch a favourable Judgment to, you need not to be told. But inflead of bringing more Teflimonies to at- teft this, it will turn to much better Account to an- fwer their pretended Reafon for depriving the com- mon People of theUfe of i\\t\v Bibles, This brings me to confider, 2. The Perfpicuity or Plainnefs of the fagred Writings, in oppolition to the PopiJJo Rcprefentati- on of them. Here it is alledg'd, that St. Peter hath aflured us there are fome Things in St. Paul's Epiftles " hard ^^ to be underflood ^ which they that are unlearned '^ and unftable ivrejl^ as they do alfo the otherScrip- " tures, to their own Deftrudion." iP^^.iii. i(5. From hence the Romanijls conclude, that the un- learned Part of Mankind are in more Danger of be- ing hurt by having the Scriptures, than by being denied the common Ufe of them. There is fuch a Strefs laid upon this in the little Piece now handed about, to which I referred before, that upon this Text in St. Peter only^ the Scripture is determined not to be fuficiently clear ^ in all Points wherein our Salvation is concerned 5 but that the Mifunderftanding^ and Miftnterpreting of it^ may endanger our eternal Sal- wation. I have taken the very Words from the Pro- feffion of Catholick F^i//7,extra6tcd from theCouncil of Trent by Pope Pius IV. which is now in Ufe for the reception of Converts i?ito their Church. And, as the many learned and excellent Writings againll Popery in former Reigns, were fpecially fuitcd to the Popiih Books then in Vogue > fo 1 apprehend our ♦ Vid. Eft. Comment, in i Tim. iii. 1$. Tradition conftdered. %tt CJurmore immediate and principal Concern at this Day, is to fuit our Difcourfes to the Things that are now fpread abroad. I fhall therefore fhew, that the Words of St. Pe-^ ter do not at all belong to the Controverfy betwixt Proteftants and Papifts about theC/^-^r;^^/} and Plmn-^ nefs of Scripture in Things necejfary to Salvation. Wedefire to fhew a becoming Concern for the Cre- dit of the Scripture in Point of Plainness, as well as Sufficiency and PerfeBion^ whilft they would make it an Accufer and Contradidor of itfelf^ in one Cafe as well as the other. And 1 . It is to be obierved, that the Words of St. Pe* Ur do evidently imply the very Thing, which the Papifts bring them to difprove B^cxu^o, fome Things are hard to be underftood irf St. Paul's Epiftles^ and other Scriptures, and the unftable wreft them^ therefore the Papifts would have them kept from the common People : whereas it is mani- feft,that the Apoftlesallow'dand order'd the Scrip- tures to be free for the Ufe of the unlearned^ or elfe; how could they wreft them. But 2. It is farther evident, that thofe who are Called nnlearned s.nd unflable by St. Peter^ were not fuch as the Romanifts call unlearned in this Controverfy. They were not fuch as wanted what commonly goe^ by the Name of Learning in our Day > that is, the Knowledge of Languages, and Philofophy, hu- man Arts and Accompliihments j but fuch as had not learned the main Points of Religion^ or were not fufficiently acquainted with the Grounds and Principles of Chrijlianity^ and therefore were un- flable or unfettled. Sometimes feeming to be Chri- ftians, and at other Times turning to Judaifm or Heathenifm : Sometimes feeming to quit their Vi- ces, and then again as bad as the Dog turning to his Vomit, or the Sow that is wafhedto her wallow- ing in the Mire 5 they are St. P^^^r's own Ejcprefli- ons. Such as were carry 'd away fometimes by onef P A Opinion, 212 Scripture ayid Opinion, and in a little while by another quite con- trary > like thofc, by St. Paul comp.ir'd to " Children toiVd to ..nd fro, and carry'd about *^ with every wind of Doftnne.*' Ephef. iv. 14. So that St. Peter's Woids ar: mifappjy d iliame- fully, when they are interpreted concerning the illiterate Part of Mankir.d in general, inftead of being applied to thofe that were unlearned and unfettled in the Scheme and D^ fign of Chriftianity. Again, 3. Thefe very Men are not forbidden the Ufe of the Scripture by St. Peter j. bad as they were 3 nor is there any Intimation of B:ame caft upon their reading the hard Places -y but their Deftruftion is laid wholly upon their wrefting or abufing them. A.nd if the Apoflle would not, uponfuch an Oc- cafion, order the Scripture to be kept from thofe Men^ certainly he never intended to deprive others in After-ages of fuch a Privilege, for the Sake of them that lliould in any Age abufe it, as the Un- liable then did. To fay that Men are not to be trufled with the Scriptures, becaufe fome wrell them to their own Deftrudion, hath jull: as much Senfe as to fiy that Men ought not to be trulled with their Liberty^ or Rflates^ becaufe fuch as are of bad Principles and depraved Morals do great Mifchief by thofe Things, and very often bring Dellru(51"ion both on themfelves and others. And indeed where the Romanijls have full Power, they {hew that People are as little to he trufted with Liberty^ or Eft at es^ as with their 7?//^ /e J. The dircdi contrary to this Way of arguing, is the true Inference to be drawn from St. Peter's Words. Thus: Since the unlearned and unftable wreft the hard and difficult Places of Scripture to their own Dellru6bion, therefore v/e fliould read them more humbly^ and carefully^ and diligently. This is the Language of Reafonj butfure it is the Language of Violence only, to fay, therefore they JJjall Tradition cofiftdered. 113 Jh all not he read at all by the Generality of Chrifiians. But, 4. St. Peter does not fpeak of any one Book of Scripture, much lt4s of the Scripture in general, as if it was danger cujly objlure. In which arc fome things hard to be underltood, docs not refer ^to the Epiftles of St. Paul^ or other Books of Scrip- ture, but to thofc Places that relate to the parti- cular Suhjedl St. Pf^^r is treating of in that Chap- ter. '* From particular Paffages having certain [iucv6-^Tcr\ Difficulties, to reprefent a idoole Book as if it was hard to be underltood, is a molt fo- phiitical and fiilfe Way bf arguing, ealily difcern- ed by every Man. There is one thing more to be added, which will effc6tually fake off the pre- tended Objedionagainft the Clearnefs of Scripture, as grounded upon the Words of St. Peter^ viz. f. The Things which St. Peter ^^y^ are hard to be underilood, and which are .wrefled by fome Men to their Deftrudion, are Things that might be let alone without endangering their Salvation. So that they are not Things ncceffary to Salvation, as the Romiflo Profeffion of Faith fuggells, that are fpoken of, either with refpefl: to St. PauV^ EpilUes, or other Scripture. St. Peter had been writing concerning the nei^ Heavens and the new Earthy and the Manner of the World's being ^//^(?/'z;^^ at ChrilVs/^r^/^^viiible Ap- pearance, and of the long-fufFering of our Lord, which is for the Salvation of all that are to be glo- rified with him at that Time. Concerning that awful joyful Event, St. Paul had deliver'd I'hings hard to be underftood, throughout his Epiftles. Such as thefe : " The earnell Expedation of the " Creature waiteth for the Manifeilation of the " Sonsof God." Rom.-^\\\. 19. Again: " Then " Cometh the End, when he {hall have delivered P 3 " up * ho7\ cannot be conftrued in which Epiftles, bccaufe sTrt^o^ii^r, be- fore is of a different Gender. Vid. Whitby inloc. J 14 Scripture and '' up the Kingdom to G o d the Father, when he ^^ fhall have put down all Rule, and all Authority ^' and Power," i Cor. xv. 14. And again ; ^^ This we fay untoyouby the Word of the Lord, *' that we who are alive, and remain to the com- ^ ing of our Lord, fliall not prevent them that ^f are afleep." i "Thejf. iv. if. So in other Epi- ftles, when this Subjefl: is treated on, there arc Things confefledly hard to be under flood. But then, the underltanding of thefe Things is not necej/ary to the humble believing pious Chriftian's being faved at the coming of Chrill. NoaJj was faved, when the reft of the World was drown'd. And yet he might not be able to conceive how fuch a Mafs of Water fhould come, as to deluge the whole Earth j or what the ne'isj Face and Appearance of the World would be, after that Deluge. But by an affured Expectation of the Event vci general^ and by a Faith unmoved in God's Promife of faving him and his Family, and living ^nd preachjng Righteoufnefs all the Time that he was preparing the Ark, he and his Family efcap'd out of the common Ruins. So will it be with thern that believe and obey the Gof-pel \ they fhall be faved at Chrifl's fecond Coming, though there are fome Things they do not underfland concerning the Conflagration of the World, and the new Dii- pofition or Formation of the Heaven and the Earth, jind the Son's giving up the mediatorial Kingdom to the Father, and the like. Thefe Things hard to be under flood are nqt Things neceffary to Salvation > and therefore St. Pe- ter's Words are not at all to the Purpofe of the Romanifts^ to prove that the Scriptures are not fufficiently clear in all Points wherein our Salvation is concerned. The Truth of the Matter is, that the wrefting of thefe Things is more to be charged on their great and learned Men, who explain them fo as to fet up a teniporal Kingdom^ and to expofe the Tradition conftdered. iij the whole Affair to Scoffs and Contempt, than to the common People's reading them, tho' they fhould unwillingly milinterpret them, or not be able to under ftand them. I will only here add, that as to this Subjed it felf, [the future Diflblution of the World, with the Manner of Chrift's coming to confummate all Things in the Salvation of the Righteous] the Difficulties which attend the Accounts of it, have had very great and good Effe6ts upon fome even in the lower Parts of Life, though they are obfer- ved to have a bad Effeft upon others. The Minds of many have been fixed^ by iludying thefe hard Paffages^ till they have been more thoroughly affect- ed with the Confideration of fo flupendous an Event, than if fuch Difficulties had never been laid before them. And if in thefe very Things there is fo much to be underftood, as to make Men more diligent in their Preparation for the coming of Chriil > then, inftead of endangering, they do greatly promote their Salvation. And if in the very hardeft Things^ the Scripture be fufficient- ly clear to fecure and help forward the Salvation of plain-hearted Men, we may well abide by the Doc- trine of Proteftants concerning the Perfpicuity of Scripture, as well as the Perfe5liono^ it. The Pfalmift hath well connected thefe two Things, " The Law of the Lord is perfe^j con- ^' verting the Soul j the Teftimony of theLordis ^' fure, making wife the Simple, Pfal. xix. 7.'' The Law or Word of God has all the Perfe^iort which is necefTaryto turn the Soul from Deilruc- tive Courfcs, to the Way of Life and Righteouf- nefs 5 and it has all the Clearnefs and Certainty chat is ncceffary^ as a 'J'effimony or Witnefs to make the moil weak, if honed Minds, wife unto Sal- vation. P4 3 I %i6 Scripture ay^d 3. I proceed to fhew, that we have abundant Reafon'to receive the holy Scriptures as the Word ofGoD, without depending upon the Tefiimony of the Church of Rorae^ or her ^rraditions. We receive the canonical Scripture upon a quite different Foot, from that of its being delivered to us bv the Roman Church. Our Evidences, that the Scripture was given by Infpiration of God, and that the Books we now receive are genuine^ are fuch as would be valid, though there had ne- ver been a Church of Rome at all 3 yea, our Proofs are fuch as enable us to abide by the Writings of the Old and New Teftament^ in Oppolition to all that the Romanifts have done to corrupt them, and to provoke thofe Men that have not Faith to write and cavil againft them. We plainly fee, that the two Teflaments do caft fuch a Light upon each other, and Prophefy and Hiftory fo cxadly tally, notwithftanding the hundreds, yea thoufands of Years diftance in the Writing of them, that they are throughout di- re6l:ed by the Finger of God. And had not many things been permitted in the Jeivifij Wor- fjip and Conjlitiition^ purely in Confideration of the Hardncfs of their Hearts^ and to prevent their falling into Heathen Idolatry and Superilition, thofe things that relate to the Mejfiah had becii more generally and more clearly under flood than they were. The Author of Scripture evidently appears to be onintfcient^ clearly difcerning all the Actions and Operations both of neceffary ind frea Agents, and having a perfe6b View of all Events throughout all Ages of the World. He evidently appears to be a Spirit infinitely wife and good, holy and true, difplaying thofe Perfe6bions in the various IVays of diclating his Word, amidfl all the Follies, Enmities andOppofitions, Sins and Er- rors of Men. The Things revealed and declared aJ*e To fublime, and they are fo well calculated to • ' promote Tradition conftdered. 217 promote moral Virtue and the Good of Society, and the things foretold are fo much beyond all human Foreftght y the Miracles wrought to con- firm them are fo great and numerous, and fo much beyond ail human Skill or Might to effe6b 5 and withal fo publickly wrought, and the Fa6ts fo undeniably atteited : The Stile of Scripture is fo full of Majefty, concife and yet clear > the Accefs it hath to the Hearts of Men is fo quick and powerful, piercing even to the dividing afun- der Soul and Spirit, difcerning the moft (ecret Thoughts, and directing or counter-woricing the mod fecret Intentions: And then the great and lading Effe^s produced by the iacred Writings, prove fuch a mighty Power and Energy accom- panying them : And there is fuch a Uniformity throughout, in the Subftance and Spirit of thefe Writings, notwithftanding the various Changes of Language, and Governments, and Arts, and Falhi- ons in the World : That (all thefe things being put together) the Scripture by its own Light^ and as ics own Interpreter^ ihews that it was given by Infpiration of God. Thefe are Proofs to us of the Truth of the Scripture in general, let the Ro- manifts, or Infidels^ fpeak of them well or ill. To proceed : As to the rational Proof, that the Books we now receive are genuine^ we draw Ar- guments from the Particulars following^ which have no Relation to any fuch Perfon as the Pope of Rome^ and which have a refpe and JDcing difper- led into various Nations, and foon tranjlated into many different Tongues j we conclude, that if thefe had been loft (any of them) in one Place, they would be preferved in other Places 5 or if they -. had been maimed and corrupted by one Set of Men, others were ftill able to redify thofe Errors. And we have the more Certainty in thelc Conclufions, from the Herefies and Setls thatarofe in every Age, which made Men exceeding watchful of each other. And we find both the Defenders and Ad- verfaries of the Chriftian Faith, quoting thefe facred Writings in much the lame Words. Juftin Martyr's Dialogue with J'rypho the Jew^ ihews that Tradition confidered. zip that the Jeivs look'd upon thefe Books as the ftanding Records of Chriftianity : And Origen'% Controverfy with Celfus^ ihews that the Heathens allow'd thefe Books to contain the common Faith of Chriftians. This is alfo confirmed by the Wri- tings of Iren^us^ 'Tertullian^ Clemens Alexandrinus^ and others. Origen gives us a Catalogue of the Books of the New 'Tefiament. And they are fet down by two Councils^ viz. Laodiceaznd Carthage. Some of the Books now taken into the Canon of the New Tefiament being queftion'd^ the Debates and Enquiries upon that Occafion, make the fet- tling of the Whole as it now flands the more fa- tisfa6bory and authentick. To all this we adc} the Confirmation of the principal Fa6ts of the New Teftament from ant lent Authors % who were contemporary with our Saviour, or his Apo files, or liv'd near their Time. And finally, the Accounts we now have of the various Readings of antient Manufcripts, and of the many printed Copies of the Qreek Tefiament that are extant "f, do all of them* confirm the prefent Canon of Scripture in general, however they differ as to particular 'fexta or PaJJdges. Thefe are Evidences of a quite different Na- ture from the pretended Authority of the Church of Rome^ and therefore the Infinuation in the Grounds of Catholick Do^ririe is fallacious, and not worth our farther arguing upon, That zve ought to take the Meaning and Imerpretation of Scripture from the Church they call Catholick, becaufe it is the fame Hand from which -we received the Bible itfelf. This facred Book has received no Advan- tage, as to its Credibility, from its falling into their Hands. But much has been done by them to leflen its Eflecm, and to make Men call in qucflioa * See LarJner's Credibility of the Gofpel Hiftory. t Vid, Mi/ii Grec. Tell, in Differ t. de Lib. N, T. 8c Canonis Conflitutione. 120 Scripture and queftion the Truth of it > and had it not been im- fraBicahle^ they have fhewn lufficient Inclination, either to have altered it to ferve their Deiigns of Power and Dominion, or elfe utterly to have [up- prefs'd it. We may truly fay of the Roman Clergy what our Saviour fays of the Scribes and PharifeeSy that they make '^ the Commandment of God " of none Effeft, thro' their Traditions?' Matt. XV. 6. This brings me to the other Part of the Subjeft, which it is expeded I Ihould enlarge upon. II. That a Church built upon Traditions which are befide and againft Scripture, is a Building of Men formed to ferve their own Ends^ not thole of the Gofpel. I have faid Traditions beftde and againft Scrip- ture, to diftinguiih the Traditions upon which the Power and Superftitions of the Roman Church are built, from thofe Traditions that have their Foundation in the Scripture, and have therefore been received by the ChriftianCatholick Church, in all Ages. The Word Tradition fignifies only the delivering from one to another. When this is ap- plied to the Doftrines, or Precepts, and the Or- dinances of the Gofpel^ it is allowed that there are two IVays of delivering them, namely, by fpeakingy and by writing 5 and I may add, that fome things are delivered and handed down from one Age to another, by certain Anions. Now, we do receive and continue in the Things deliver* ed to us by preachings and by Word of Mouthy and by fuch religious Anions as are to keep up the Remembrance of Chrift, and his Worfhip and Kingdom in the World: But we receive them together with the written Accounts of them, and judte by the Scripture Orders concerning them. We try what is fpoken and done^ by what is writ" ten^ Tradition confidered. xix ten^ and make that the only certain Rule both of our Faith and Adions. Every Church thus built upon Scripture "Traditions^ is in other Words built upon the Foundation of the Jpofiles and Prophets. But a Church built upon unfcriptural Traditions, yea, upon anti-fcriptural Traditions, is a Building of Merh^ raifed by the Help, and at the Inltigation of the God oi this JVorldy a Kingdom fet up to overthrow the great Defign of the Gofpel, and in direct Oppofition to our Saviour's Declaration, *^ That HIS Kingdom is not of this World." They pretend, indeed, that they have Scrip- ture to enforce their Traditions y and to this End they urge that Text I mention'd before : '' There- ^^ fore Brethren Hand faft, and hold the Tradi- ^^ tions which ye have been taught, whether by " JVord^ or our Epiftle^ iTheJf.ii.if. Let us here carefully confider what the Apo- ftle enjoins^ and we fliall find that this very Text obligeth us to hold fuch Traditions^ as are intire- \y fubverjive of all that Heap o? Popljh Traditions, which they would have the People to believe are favoured by this Place of Scripture *. The Apofrle there fpeaks of Traditions that had been taught before^ and were taught by the fame Spirit and the fame Perfons that endited the Scrip- tures, ** Traditions which ye have been taught^ " whetherby Word or our Epiftle." But theP^- pifts apply this to Traditions many hundreds of Tears after the whole Canon of Scripture was complete. The Jpofile joins /^^r^ and L^//^r together, that they might judge of one by the other, and not advance, or receive things inconfiftent. The Pa* pifts would have this to be underftood of Tradi- tions that alter the Senfe of Scripture, yea that exprefly contradiU it, as we fhall prove prefently by undeniable and moft flagrant Inftances. The Apofllc ♦ CfQundsof Cath«lickDo(arinc, p. 17. Ed. 4. til Scripture a^J Apoftle fpeaks of Things firft ddivcrcd orally or by IFord of Mouth, but afterward committed to JVriting for greater Certainty. That this was the End of Writing, St. Z^^^exprelly declares, (L^/^:^ i. 4.) when (under the Diredion of St. Paul^ as Irenaus and Eufebius inform us) he >vrote his GofpeL But ChiUingworth quotes a Paflage from Cardi- nal Perron^ upon this Text of holding TraditionSy that fays, JFe muji not anpwer that St. Paul fpeaks here only of fuch Traditions^ which^ tho^ not in his Epiftle to the Thelllilonians, yet were afterwards written.^ and in other Books of Scripture^ becaufe it is upon Occafion of Tradition touching the Caufe of the Hindrance of the coming of Antichrifi^ which was never written^ that this InjunBion is laid down. To this it is replied, that if the very Tradition there referred to, and which there was fuch a Charge to hold, be yet lofi^ becaufe it was not written, we have very little Reafon to fhew any Regard to other oral Traditions^ to which this Charge of the Apoflle cannot have a Refpccb*. We have fure- ly very good Reafon to join with that Writer againft the Cardinal^ in his ejaculatory Thankf- giving on this Occafion: ' Blelled therefore be * the Goodnefs of G o d, who feeing that what was * not written was in fuch Danger to be lofi^ took ' Order that what was necejfary iliould be written.' Dr. TVhithy hath juftly obfcrved, that tfeis is not only a Reafon why the Church of Rome^ or even the Church Catholick ihould be elleemed no furc Prcferver of oral Traditions > but it is a very good Argument againft all Pretenfions of that Kind. There is one thing that makes it very plain to me, that St. Paul fpeaks of Traditions firlt given by IVord of Mouthy and afterwards in Writing ; which is this, becaufe in the fth Verfe of that very Chapter, where he bids the Thejalu- nians f Chill. N^ Church of one Denom'mat'm infallii>le. Tradition conftdered. 223 niMs hold the Traditions they had been taught, he fays exprefly, that what he was now adually writings he had told them before. '^ RemembeV '' ye not, that when I was yet with you I told " you thefe Things." And in the 14th Verfehe refers to what they were called to by the Gofpel j which he fpeaks of as having others joined with him in the Delivery of it, our Gofpel. Having thus TOLD you Things firft, and writtenthcmto you afterward, we therefore add. Brethren ftand faft^ and hold the Traditions which ye have been taught^ whether by Word or our Epiftle, This Text therefore obligeth us to maintain and abide by the Traditions which were received from the Apo files themfelves^ which after they were given orally^ were further given in Writing j and we are required to ftand faft in thefe Evidences (or in that Tradition) whereby we receive the apoftolical Writings as the Word of G o d : And if we do this, then we are obliged by thefe Traditions^ to reje6b all other Traditions that prefume to be of €(iual Authority -, and much more are we required to fly from thofe that are contrary hereto, where - ever they are found. Our renouncing the Com- munion, and protefting againft the Errors of the Church of Rome^ is therefore made a Duty, an indifpenfable Duty^ by this Place of Scripture, which they very imperioufly, but yet very ftu- pidly alledge, for the Neceflity of receiving their numberlefs Traditions. For if it be our Duty to fiand faft in the Things delivered by the ApoftJes^ and to hold to their Epiftles^ then it is our Duty to reje6l Things that are evidently contrary to their Epiftles, and to Do<5lrines and Precepts fet down in their Writings. In like Manner, the other Texts which they quote upon this Occalion, do fix us down to the Things delivered by the Apoftks^ againft all the Demands of them that make their ecclefiaftical Traditions 124 Scripture and Traditions neceflaiy to our being Members of the Church of Chrill:. I need only to read them to you as they Hand in the Scriptures^ with the Alterations made by the Romanlfts Application 6f them, and as wife Men leave you to judge which ought to be re- garded. St. Paul fays to the Corinthians^ '^ I praife '*• you Brethren that you remember me in all things, ^' and keep the Ordinances (or Traditions) as I '^ delivered them to you", iCor. xi. 2. Accord- ing to the Romanijh^ inltead of remembring or reverencing the Apollle, the Reverence mull be paid to the Authority of the Church 3 and inlfcad of keeping the Traditions ■.\^x\\(^ Apoftle himfelf deli- vered them, (who fays " v/hat he received of the " Lord, that alfo he delivered unto them") they muft be kept as the Romijlo Church reprefents them^ with all that {he hath added to xhcm. Agam, St. Paul fays, " We Command you '' Brethren in the Name of our Lord Jefus Chrift, '' that ye withdraw yourfelves from every Brother '' that walketh diforderly, (and by a Parity of '^ Reafon from every Church that walketh difor- '^ derly) and not after the Tradition v^hichhere- ^' ceived of us". This us the Roynanifts apply to their Church, pretending to apollolical Traditions, not received from the Apoftks^ but from Councils and P^/>^j feveral hundred Years after the C<^;?(?;; of Scripture was fettled. And therefore if that Church walk not after the Tradition of the Apo- ftles^ that Text is an exprefs Command to withdrazv from them^ z "thef. iii. 6. The Aooftle fays, " Hold " faft the form of found Words which thou haft *' heard of me, in Faith and Love which is in " Chrift Jefus", z. Tim. i. 13. The Romanifis would have this to be underftood of all the tradition^ ary Articles o^ Faith in their Church, which are to be held without Love or Mercy to thofe that differ from them. Timothy is direfted to '' commit the *' Things he had heard of the Apoftle, to faith- " ful Tradition conftdered. 225 ^^ ful Men, who fhould be able to teach others " alfo", zi'im. ii. 2. Thele things the ^ow^;^//?i pretend are committed to them only. If it were fo, the greater is their Iniquity, who have been abun- dantly ipT^oy' dthcmoU unfaithful Men in the World, in their with-holding what is truly apoftoiical j and at the fame Time delivering Things for apoilo- lical, which are not fo, but are moll dire61:ly^^^^(?- Jite to the Scriptures. We do not fay this, without being able to pro- duce many Inibncesof the Truth of what we af- fert. This hath been fully proved in the Difcourfes foregoing 5 and the Subject has been written upon very largely by many learned Men. I fhall only put you in mind of a few paffages under thefe four Heads. I. Of Traditions which they reje^f^ though plainly apoifolical. 1. Of fome Traditions which they fayareapof- tolical, though they are not to he met ivith in any Writings of the Apollles, nor for feverai Ages fuc- ceeding. 3. Of fome Traditions that 'xrtdireBly contrary to the Scriptures, and to the declared Senfe of the whole Chriftian Church for many Ages. 4. Of fome Traditions which have their Inftitu- tion wholly from the Churchy and are therefore called ecclefiafticalj \\\ which they contradi6t themfelves^ as well as the Scriptures. I. For a Specimen of Traditions which they rejeft though plainly and undeniably apoftolical^ I need only to refer you tothemainSubjedts of this and the three foregoing Difcourfes. In which we have proved, " That Jesus Christ is the only '' Head of the Church, according to the Scrip- " tures". And " That he and his ApoiUes ex- " prefly require all Men to fearch the Scriptures". And *' That every Man is vcquiredto judge for bint' ' felf in Things neceJTary to Salvation, as in the ■Q. !' fight iC ii6 Scripture a^d « fight of God". And " That the Scriptures '^ -xtcfiiffickntly plain^ andeafytobe under flood fo " far as is neceflary to Salvation, by every hone It " diligent mind". And " That they are able to '' make the Man of God perfect through Faith in " Chrift" * In Oppofition to thefe undoubted apoftoUcal Tra- ditions^ you have heard of the Arts and Pretenfions by which the Romanifts rejeft them. But I may add, when they would thus fet afide the written Word of God itfelf, with the Head of the Corner j who can wonder at their fetting afide other things that are exprefly delivered to us in thefe Scriptures ? They make one of xht Commandments o^ none Ef- fect, by their Image Worfhip. They make the ex- prefs Words of Chrift in the Sacrament, (drink ye all of it) of noneEfFe6t, by refufingtheCup. They make Faith in God, or divine Faith of none EfFedt, by fetting up ^ human implicit Faith in the flead of it. And they make the Do6trine of Repentance of none Effeft, by their ConfefSons and Penances and Ab- folutions, initead of real Amendment 3 as you will hear in fubfequent Difcourfes. 2. For a Specimen of Traditions which they fay are apoftoUcal^ though they are neither to be met with in Scripture^ nor inany Writings in the /r/? yiges of Chriftianity, take thefe Inflanccs follow- ing. They have added to the canonical Books of Scrip- ture, thofe of the Apocrypha^ which are fo called becaufe written ':!,htxProphefy'M\f Luodlcea in the fourth Century fet down a Cata- logue of the canonical Books of Scripture, in a different Manner from what is done by the Romanifts. The Council of ^rent exprelly mentions "Tohit^ Ju- dith^ JVifdoMj Eccleftafticus.^ Barticb^ the two Books of Miiccahees^ and a new Part of Efiher^indi Daniel > and declares concerning thefe whole Books ^ with all their Parts^ that whofoever reje£ts them as not canonical, is accuried. i" They deliver it alfo as an Apoftolical Tradition, that the Roman Church is the Mother and Miflrefs of all other Churches j and that ivithout believing the Things fhe declares there is no Salvation, t It is ob- ferved that there are above i oo Anatheyna'' ?> in the Council o^Trent^ upon fuchas do not believePoints of Doftrine there laid down, though we cannot find any of them in Scripture. The offering of the Sacrifice of the Mafs for Souls in Purgatory^ is a Tradition they profels to have from Chrift and his Apoflles§. So alfo are their myjfical Benedi^ions^ their Incenfings^ Garments j Chrifm^ Wax-lights-^ and many other Things "^^ which have no manner of Foundation in any Apoftolical Writings. And are thefe xhe faithful Men^ Ghriftians, to whom an implicit Faith muft be yielded? How much better is it to follow that Rule of the ^^ ■ *♦ Ibid c. ;. 2i8 Scripture and have them judged of. ' It's neceifary for thofe that ' are young in Religion to learn the Scriptures, ' that the Mind may be well confirmed in Piety, and ' that they may not be accullomed to human Tra- ' ditions'. And St. Syril of Jerufaiem (whofe catechetical Difcourfes were publifhed about lixteea Years after the Council of Trent) fliys, ^ It beho- ' veth us not to deliver the very leail thing of the ' Holy Myfleries of Faith, without the Holy ' Scripture.— That is the Security of our Faith, ^ not which is from our own Inventions, but from ' demonftration of the Holy Scripture'*. We ihall yet fee farther need for this Advice, 3 . By giving you a Specimen of fome traditions that are exprefly contrary to Scripture. Befides what was faid under the firft Head of Apoftolical Traditions that are'/^^t^/i^, though the Scriptures -plainly enjoin them j there are other Traditions which the Church of Rome makes neceflary, though they are Things exprefly prohibited in the Word of God. Of this kind, istheworlhipping of God by Images^ in direft Contradi6lion to the [econd Commandment, and to the guard fet upon it by a particular Explication at the Time when it was given. ' Ye fliall not make w//^;;;^? Gods of Silver, ' i^cr Exod.^x.z^. SoalfotheWoriliipof y/;^- gels^ and Saints^ notwithftanding an Angel's faying upon fuch an Occafion " See thou do it not" s and *' anApoftle'sDillike of theProilration o£Corneliiis, " Stand up, I my fclf alfo am a Man" : Andnot- " withi^2indmg(uch voluntary Humthty being con- " demncdinthc worfljippingof j^ngels, which is no better than z.nintrudinginto things unjeen^ and a be- ing vainly puffed up hyxflefljly Mind., Colof. ii. i8. The blafphemous Adorations of the Virgin Mary^ are a moil Ihamcful Contradiftion to the Scripture rule of Worfhip sand confidering the llrefs laid upon this miht RomanCburch^ it defervesto be particu- larly ^ Catechef. f. Tradition confidered. 229 krly expofed. But I ihould trefpafs upon your Pa- tience, and too much go into the Province of ano- ther, if I ihould enlarge on this Head. 1 will only beg leave to inilance in one Thing more, by which the 'whole Pra^ice of Godlincfs and Virtue is de- llroy'd, and that is their Tradition about /Fi^r/^j of Supererogation^ upon which the Pra6lice of their granting Indulgences is founded '^\ This is againll: xhzexprefslFordsoi o\xx^-xV\o\sx^ " Whenyelliall ^' have done all thefc Things which arecommand- '' edyou, {ay we are unprofitable Servants", Luke xvii. 10. And againft the Verfes before our Text, as was {hewn at the Beginning of this Difcourfe j and againll the whole Tenor of the Gc^pel, and the Apollolical Writings. And yet this Overplus of good Works the Church of i?^;;^^ pretends to have as a Fund or Treafure in herCuftody,according to the 21 ft SeiHon of the Council of Trent \ ; and this Treafure is to be difpofed of as their Chuvch fees fit t. The plenary Indulgences granted upon this Pre- tence, are the moretobeabhorr'dby all them that believe the Apoftle^ that " no Man fhall fee the '' Lord without Holinefs," htc2iM{c Cardinal Hoft- us^ the Pope^s> Legate at the Council of "frent^ hath taught, ' That theDoUrine of their Church is the QiX' ' prefs Word of God, and ^whatever is taught a^ ' gainfi the Senfe and confent of the Church is the ' exprefs Word of the Devil §.'Thefe are Things fo Shocking, that no Man can forbear concluding, this T'raditionary Spirit is that very Spirit which 'works in the Children of Difobedience. But I muft haften, in the laft Place ^ to fay fome- thing briefly on thofe Traditions which have their Inftitution ^wholly from the Churchy and are therefore called Ecclefiaftical ; in which they are as notorious for contradi6bing themfelveSy^% for their Contradifti- ons to Scripture. Q^ ? Some * Bcllarm. deTnclulg.l. i.c.2. t Can. 9. 5 Bcllarm. delndul. 1, i.c.j. § De expreffo Dei verbe, p. 642, 643. %7,o Scripture and Some of their Writers acknowledge, that the Y) Gctxmts o^ Tr an f lib fi an i at ion ^ and of the feven Sa^ cimnents^ and of Prugatory^ and the like, are not in Scripture , but others ^arneflly contend that they are to be proved from thence. And in their £;fp/i- cations of thefe Points, as well as in their ways of arguing about them, they have uttered the mofl: in- confiltent things : Not only contradidmgone an- other, but the fame Writer contradicting himfelf, and upon the whole deftroying the Credit of the very things they would enforce by the mofl fhame- ful A fronts offered to common SenfeandReafon. The Difcourfes you are to expe£t on thefe Heads, as well as w^pon [dtiricular Confejfiony Penances^^c. will doubtlefs give you Proofs enow of their Ab- ftirdity and Inconfiftence with themfelves. I fhall only inlfance in what relates to the two main Parts of the foregoing Difcourfe 5 that is^^ in what they deliver concerning the life of the Scrip- tiirc^ and concerning oral Tradition being a rule of Faith, When we compare thtix former Accounts of thefe Things, with the prefent EftabHfhment and Decrees of their Church, we fhall find them as directly oppoiite as Words can defcribe. It has been proved (in former Writings againft P^/^ry) from numerous and undoubted Teftimonies, that Catholick Tradition for /?//(?^;^ hundred Years allowed the Perfection and Plainnefs of Scripture as a Rule of faith and Manners. It ihall fuffice at prefent to produce three Witnefles for the Proof of this, as low as the Century preceding that of the Council of Trent. The firil is that of Thomas Walden^ who was Coyifeffor * to King'//twy V. He was one of the llrenuous Oppofers o^. WickUff^ whofe Books were condemned at Oxford y at which time the Lollards ■;as all Froteftants were then called by way of Re- proach) were ufcd with great Severity at thelnfli- Ration * 25^;/to.',v;deScr'r, Illuilr.CvC, Tradition confidered. 231 gation of the Popijh Bifhops \ fo onxEngUJh Hillo- ry informs us. Yet in this Juncture^ and with all the Power that Popery then had, PValden utterly dif- claims any fuch Thought, as that of an Equality be- tween Scripture and Tradition -j and he particularly infills on theDillance that ought to be kept betwixt the canonical Writings, and eccleftafiical Authori- ty'^. The /f^^;^(^ Witnefs for the Scripture, about the fame time, is that of John Gerfon^ who was de- clared by Cardinal Zaharella^ in the Council of Con- fiance^ to be xhtgreateft Divine of his Time. He fays, ' that if aManbewellskilPdin Scripture^ his Doc- ' trine deferves more to be regarded than the Pope\ ' Declaration.' Yea, he adds, farther, ' That if * in a general Council he find the Majority incline to ' that Part 'which is contrary te Scripture.^ he is bound ' to oppofe it : And he inilanceth in Hilary > fhewing * that fince the Canon of Scripture received by the ' Churchy no Authority of the Church is to be equalled ^ toitf. The third witnefs is Cajetan^ who was counted the Oracle of his Day, as Dr . Stillingfleet obferves. He fays, that the Scripture gives fuch aperfe^iontoa Man of God^ (and heevidentlyafiertsthePte*,^;/^?/} as well as Perfedion of Scripture, becaufe he ex- plains the Man of God to be any one that devoutly ferves Imn) that he is thereby accompliJJ)'' d for every good JVork + Q^ 4 Many ^ Non quod in au(9-oriCate acquantur, abfit ; fed fequantur, non quideni in lubfidium au6loritatis canonicx, fed in admonitionem po- fterorum. Lib. t. Art.x, c.'i.r. f Joh. Gerfon. Zxnm, BoBr. p. 5-40, To which the pa ftage fol- lowing may be added, from the fecond Part of his Trial of DoBrina, Quoniam fcriptura nobis tradita eft, tanquam regula fufficieo'. Sc in- fallibilis, pro regimine totius ccclefiaftici corporis 8c membroram, ufquein finem feculi : Eft igitur talis ars, talis regula vel exemplar, cui fe non conformans alia do6lrina,vel abjicienda eft ut h3ereticalis,aut fufpefta aut impertinens ad religionem prorfus eft habenda. :^ Ecce quo tendit utilitas divinse fcripturx ad pcrtedlioncm ho» minis Dei, (hoc eft qui totum feipium Deo dat].perfe6tionem, in- quam, Calem ut fit perfedus ad omnc bonum exercendum. /;>. £/», %,nd,Tim.'m. 16. 2^1 Scripture a;^d Many other Teftimonies of this Kind might be produced, in the clofe of the ifth Century. But from that tune the Rumanijls determin'd to go ano- ther way to Work. Infomuch that they were car- ried to ^/j/jc/f and condemn allthofe former Catholick Traditions. They refolved with Cardinal Time- cremata to foundCathohck Verities for the future on ii?iwr III enTradition^ as well as on Scripture. And Cardinal Cufa fet up the Notion of a running Senfe of Scripture, which might be fuitedto the various Oc-. cafions of the Chnvchyindi adapted tq every ne-zvRile'^\ Agreeably hereto. Pope Leo X. condemns Martin Luther for denying the Power of the Church to make new Articles of Faith. In that Pope's Bull •agamft Luther^ known by the Title of L^urgeDo- 7mne^ the iid Propofition condemned is fet dov/n thus: ^^ That it is ngt in the Power o£ the Church '^ ox Pope to appoint /^(^ic Articles of Faith. The Errors and Corruptions then complained of, not being poffible to be defended by -i9<:ri/?/^r^, and yet not being thought requifite to give them up, feveral Attempts were made to fet Traditionson an equal Foot with the Scripture. They mull no long- er {land in the Place where Gerfon^ and others of their own Writers before had placed them, that is, in the fecond Degree of the Truths of Faith, which was the general Opinion of the Council of Con- ftance-y but all manner of Attempts were ufed, to raife the Credit of Tradition to the utmoll height, as the only fecure way. So that they got it inlerted as one of iheCanons oi ^ pro'uinci a I CounciL in if 2-7, ^hat to receive nothing but what is deduced from Scrips ture^ is a pernicious Lrror f. Upon * Scripturas efTc ad tempus adaptatas 5c varie intelledlas, ita ut uno tempore fccundumcuiTcnrcm univerfalcm ritum cxponerentuFj mu- tatorituitcrum fchtentiamutaretur. Cuf. adbohem. Ep. ii. f Council of ^fw, in France, Can. 5-3. Tradition conftdered. 233 Upon Authority of no longer {landing than this, the Council of "Trent was brought to eftablilli it as a jieceilary Part of the Conftitution of the Roman Churchy " That their Traditions fhould be receiv- *' ed as oi equal Authority with the Scriptures them^ ^' felvcs." Of which we fpoke in the former Part of this Difcourfe. Thus we fee, that Tradition contradifts Tradition^ and the Papifts now become as inconiiftent with tbemfelves'is with the Scriptures. A Uke contradi6tory to all their own former Tra- ditions, was their taking the apocryphal Books in- to the Canon of Scripture, as many of their moft learned Men fhew'd in the Council of Trent itfelf. But I ihould quite tire you, if I fhould fhew the Oppofition there was in the Debates on this Head. I will only add this ihort Account of it from F. PauVs Hiltory, who informs us, That they could by no Means agree about making the Catalogue of the di- vine Books i and they had Jo much trouble about some Parts of the Apocrypha^ {not being able to produce any Tradition for them) that one while it was propofed to difiinguiflo the Catalogue into Books of different Claf" fes^ or elfe not defcend to particular Books at all j and another while to make only one Catalogue^ andy^^ down> all the Books as of equal Authority ^. Here again. Tradition (particularly as to Baruch) quite failed j and Numbers carried it for the apocryphal Books, as they now Hand in the Decree to which we referr'd before. Upon this Principle, every new Council begins a new Set of Traditions > and by thus contradi6bing and leaving the Scripture^ Men of Learning are led into cndlefs Mazes, and the moft dilhoneft Arts > and the poor Laity in common Life are fubjeft to perpe- tual Tyranny y and to have new Tokes of Bondage put upon them in every Age. May ' * This is a (hort account of what is more at large in F. VauVs Hiftory, tranflated by £r««f, in 172(5, />. 144, I4_f, 2 34 Scripture and May we not therefore fay of thofe that return to Popery^ as the Ap oil le fays of the £oo\i{h Galatians^ '' Who hath bewitched them, that they fhould not '^ obey the Truth ? To fuffer fo many, or fo ^' great Things in vain, (as we have fufFer'd for- '^ merly in thefe Nations) if it be yet in vain." But we hope better Things of you, and Things that ac^ company Salvation in the compleatefl Senfe^though wethusfpcak. Upon what has been fiiid, I hope the following Advices will be acceptable, which with a very brief Mention of them, I fhall leave with you. When you are fpeaking with Tendernefs and Charity of the Multitude o^poor Souls that are under the Roman Toke^ and hoping that many of them may be faved, let that very Compajjion excite your De* teftation of Popery^ that hath fo (iidly ahufed and ^»- flaved humble and honeft Minds. And do not flat- ter any of that Church, by allowing that Salvation is to be had any further, than as they believe and obey the Scriptures. Take Care,if ever you fall into Converfation with them upon the Head o^ Traditions^ that you watch againft their Subtilty, in quoting Places of Scrip- ture v/hich fpeak of Traditions before the Canon of Scripture was compleated^ and in quoting the Fa- thers for the Tradition of Scripture itfclf, or of Things declared and proved from thence -, and then applying thefe Things to enforce their eccle- JiafticalDem'.inds and DcciHons, Be fure to read the Scriptures till you are ready in them > and engage thofe about you, and all that are under your Care to do fo > or elfe the free Ufe of your Bible, 'ma Language that you undcrftand, isaPri- vilcgcandBleffing that will rife up in Judgment a^ gainll you. Watch again ft Infidelity and Immorality^ and eve- ry Thing that would difgrace the Scripture, confi- jdering Tradition eonfidered. 23 j deriiig how great Advantage is given to the PraBi* ces oHheRomanifts ^by departing from the Scripture, either as a Rule of Faith or Manners. And finally^ let the Scripture be made the great Bond of Peace and Union amongft iill Proteftants. In Things ^A-^^n^jy declared^ and "neceffary to Salva- tion, let us firmly and unanimoufly abide 3 in Things deduced ^rom Scripture by fair and jufl Confequen- ces, let us leave every one to judge as accountable to God, and to his own Confcience: And in Things difputahle^ and difficult to be underllood, let us pro- ceed with Care^ comparing fpiritual Things with fpiritual 5 and maintain Charity^ allowing fordiffe^ rent Sentiments and Opinions, Here I had clofed, had I not thought it would be of fpecial Service in fuch an iiudience as this, to recite one Paflage from a well-known Writer />?f/W, which is often quoted by Piece-meal : I mean that immortal Paragraph which we have in Chilling' *worth\ Proof that Proteftants are no Hereticks. Which whoever hears, or reads, as the Language of one converted from Popery by the Study of the Scriptures^ cannot help being greatly moved with it, let him hear or read it ever fo often. A^ddreiling toa Writer of the iL^;;^^;^ Churchy he thus fummarily pleads the P rot eft ant Caufe. ' Know then, Sir, that when I fay the Religion ' of Proteftants is in Prudence to be preferred before 5 yours 5 as on the one Side I do not underftand by ^ yourRehgion theDodrine o{ Bellarmine oxBa- ^ roniuSy or any other private Men amongft you, ' nor the Do6Vrine of the Sorbonne or of the Jefuits^ ' or of the Dominicans^ or of any other particular ' Company among you ^ but that wherein ye all ^ agree, or profefs to agree, the Do^rifie of the Coun- ^ cilof 'Trent : So accordingly on the other Side, by f the Religion of Proteftants^ I do not underftand t the Doctrine o( Luther^ or Calvin^ or Me lanSihon^ ' nor 1^6 Scripture a^d nor the ConfeiHon o^ Augufia^ or Geneva^ nor the Catecbifm of Heidelberg^ nor the Aiticles of the Church of Eagland^ no, nor the Harmony of Pro - tellant Confeilions j but that wherein they all agree, and which they all fubfcribe with a greater Harmony, as a perfe6t Rule of their Faith and Anions, thatistheBiBLE. ' The Bible, Ifay the Bible only, is the Reli- gion of Proteitants, whatfoever elfe they believe befides it : And the plain, irrefragable, and indu- bitable Confequences of it, well may they hold as Matter of Opinion > but as Matter of Faith and Religion, neither can they with coherence to their own Grounds believe it themfelves, nor re- quire the Belief of it of others, without moil high and fchifmatical Prefumption. I for my Part, after a long, and (as I verily believe and hope) impartial Search of the true tVay to eternal Happinefs^ do profefs plainly that I cannot find any Reft for the Sole of my Foot, but upon this Rock only. ' I fee plainly, and with mine own Eyes, that there are Popes againft Popes, Councils againft Councils, fome Fathers againft others, the fame Fathers againft themfelves, aConfentof Fathers of one Age againft a Confent of Fathers of another Age, the Church of one Age againft the Church of another Age : Traditive Interpretations of Scripture arc pretended, but there are few or none to be found : No Tradition but only of Scripture, can derive itfelf from the Fountain, but may be plainly proved to be brought in,infuch an Age af- ter Chrift, orthatfuchanAge itwasnot in. Ina Word,there is no {ufficientCer taint y but of Scrip- ture only, for any confidering Man to build upon. This therefore, and this only I have Reafon to be- lieve : This I will profefs, according to this I will live, and for this, if there be Occafion, I will not only willingly, but even gladly, lofe my Life, ' though Tradition conftdered. 237 ^ though I fhould be forry that Chrifiians fhould ^ takeitfromme. ' Propofe me any Thing out of this Book, and * require whether I believe or no, and feeni it never ' fo incomprehenlible to human Reafon, I will fub- * fcribe it with Hand and Heart, as knowing no De- ' monftration can be ftronger than this, ^' God *' hath faid fo, therefore it is true." In other * Things, I will take no Man's Liberty of judging ' from him j neither ihall any Man take mine from * me. I will think no Man the worfe Man^ nor the ' worfe Cbrifiian^ I will love no Man the lefs for ' differing in Opinion from me. And what Mea- ' fure I mete to others, I expe whether they ought to be, or not, muil be confidered afterward. For the proof of this obfervation, I appeal to the frequent figurative expreiTions of a like kind in our Lord's difcourfes with his difciples, when he is fpeaking of himfelf, and upon all occaiions, agreeably to the language of the Eaflern nations, and of the Jewijh church. And the befl way to underfland any author's expreflions, is to attend to his phra- feology, and ufe of words, in like cafes in other- inflances. Thus, for example, when our Lord fays of himfelf, I am the door^ and the true vine^ and the good fiepherd y when he calls his body this temple^ and the c)^\xrch his body -, when he fays, the field is the world j the tares are the children of the wick- ed one 5 the harveft is the end of the world j the reap- ers are the mgels':^ and when the Apoftle fays, Chriji ii tonternmg Tranfubftantiatiod. t\t it our pajf over ^ and thh rock is Chrift j the meaning is not^ that thefe are the very things themfelves^ but only that they Jignify thefe feveral things 5 that there is fome refemblance and likenefs between them, and they are proper images and reprefentati- dns of them. Thefe are confefTed on all hands to be figurative expreflions, of an obvious and eafy fignification,' which were never miftaken by any one, or pretended to be ufed in a literal fenfe. No- thing is more ufual in all language, and among all nations, than to put the/g^ for the thing fignified by it. So is iva^^ when it becomes a feaj^ and gold '^mdjilver when coined into money. This exprefHon therefore, This is my hody^ may be underftood in a figurative fenfe, and to mean^ This bread /g;/i/^^ J my bddy, and is defigned to be a memorial of it 5 and no man can pretend to fay^ Thai they cannot be fo underftood, and are not ca^ pahle of fuch a fignification, or that there is any necejjity of underftanding them otherwife. i^nd why then fiiould we draw a needlefs difficulty up- on the Chriftiando6lrine, and perplex the minds of men, without any manner of neceffity, and v/hen the words can fo' eafily be underftood in another fenfe? §.2. 'Tis not a convenient, or prohahle fenfe,^ i. e. agreeable to tht fubjeB fpoken of^ and the oc^ cafion of fpeaking them. 'Tis another ruleof iri- cerpretation, that words and phrafes muft be under- ftood fuitably to the [uhjeH to which they belong, and the occafion of fpeaking them, and according to the genius and cuftoms of the people where they are fpoken. So terms of art are underftood agree- ably to the feveral arts to which they relate j and the Jeivs^ and all the Eaftern nations were known to delight in parabolical and figurative re- prefentations \ and nothing was more frequent, or better underftood among them. R If 24^ A Difcourfe If we confrder thcfe words in this view, we fbalS find the matter ftand thus : Our Lord had beenjult celebrating the X-sSk-paffover with his difciples, a little before his fufferings, which was a folemn feftival appointed by God, in commemoration of the an- gel's pafling over the houfes of the Ifraelites^ when he llew all the iirlf-born of Egypt ^. It conlifted in eating a roafted lamb, with unleavened bread and bitter herbs.— —The eating the pafchal lamb was called the Lord's 'pa[fover'\. So the Jewijh church always underllood it, from the firll inlli- tution of it to this day. The apoilles, who were all Jews by birth and religion, well underftood the nature of their ownPallbver, as they had beenac- cu Homed all along to fuch ways of reprefentation in our Lord's difcourfes. Now when the Pallbver was finifhed, our Lord took fome of the bread which remained of the pafchal fupper, and broke it, and faid, 'This is my body y and fome of the wine, and poured it forth, and faid, T'bis cup is the new teftament in my blood : i.e. I appoint this fupper to be a perpetual memorial of my fuffering and death which are now approach- ing ', as the eating the pafchal lamb was of the an- gel's palling over the houfes of the Ifraelites. I appeal to any ingenuous and impartial mind^ whe- ther this is not the natural fcnfe of the expreflions and much the more probable and likely fenfej more agreeable to the fubje6b and occalion of them^ and which makes the whole tranfacHon uniform, and j^ll of a piece : And whether it is not very unna- tural and difagreeable, to fuppofe our Lord imme- diately after the obfervation of the PaiTover, which was fo well undcrflood by the difciples, to inlli- tute another ordinance inflcad of it, with fo ftrange a meaning as was never heard of before, and entire- ly * Exod. X. f The Jews called the Pafibvcr the body of tke pafchal lambo "Btiict. Vind. cont. Cap. t. 14,. toncermng Tranfubftantiation. 243 ly different from the occafion of it, and withoulj the leaft hint^ or intimation of fo extraordinary a thing. Can one think it likely that it fhould ne- ver be made a queftion by the fcrupulous difciplesj nor more obje6]:ed afterwards to the Chrili:ians by the Pagan writers, * who were full of queilions and cavils, upon other matters, where there was lefs occafion given. Befides, the nature of a facrament requires this, which is allowed to be, a vifible fenjible fign of a fpiritual blefling and benefit. There is always fomething fenfible, to reprefent fomething fpiritu- al 3 fo water in baptifm, fignifies the wafizng away our fins ^ i" and the ayifwer of a good, confclence toward God:\ And bread "xnA wine in the Lord's Supper fignify the body and blood of Chrift, which was broken and ihed for us, and the bleffings we obtain by his death. Whereas upon this fuppofition^ there is no vifible lign of the thing, but the very thing itfelf ; and Ijecaufe nothing can be a fign of itfelf, this deftroys the definition and alters the nature of a facrament. Upon thefe accounts we conclude it more agree- able to the fubjedl, the occafion, and all the cir^* cumflances of it, to underlland thefe words in a fi- gurativCj and not in a literal fenfe. §. 3. 'Tis not a confiftent fenfe, ot fuitable to the other exprcftions which are here ufed concern- ing it. If this expreffion was defigned to be un- der ftood in a literal fenfe, then according to all the rules of reafonable conftruction, fo mull the other expreffions too which belong to the fame matter, and were fpokcn at the fame time 5 efpe- Cially if any of them are exactly parallel to this. It R z would * when any thing of this kind is mentioned in the C\\x\^\in Afo-* logifts, 'tis conftantly denied of themfelves, and Ibongly retorted up- on their adverfaries. t A6lsxxii. 6. t 1 Peter iii. 21, 244 -^ Difcourfe Would be very luireafonable to pick out n fingte fentence in the fvime difcourfe, and underftand it in a llricb and literal fenfe, when the other exprefH- ons round about it,, are plainly figurative and allu- five, or require it to be fo underltood 5 and fo we find it always was in our Lord's parabolical dif- courfes where the figure is continued quite thro', and appears in every part. If we confider the matter in this light, we fhall find that neither thefe wordsy nor the other ex- prefTions here ufed, can be underftood in any con- fillency with themfelves, without a figure. If the demonflrative this * refers to the bread fpokeu ofin the foregoing verfe, and there is no other an- tecedent to which it can refer 5 then this bread which he took, and blefTed, and brake, is my body^ in the rigour of the letter, will fignify, that it was both bread J and his body^ at the fame time 5 or that the bread ivas the fubftance of Chrift's body, and not changed into if > which is a flagrant inconfillen- cy, for they are not only diftinft, but quite diffe- rent things : And when thefe words, this is m y bo- dy^ are pronounced by a priefl, it will neceffarily fignify the change to be made, into the body of the priefi^ and not of Chrifi y unlefs you allow a fi' gurc, and fuppofe him to fpcak in the perfon of Chrift. Our Lord fiiys, Tiois is my body ivhich is BROKEN for you^ when it w^as not yet broken j but only in the figure and reprefentation of it. Again, he fays, --- this do in remembrance of me^ etq T^v i{x>v ^va,xv/itf.v, as a memorial of me. ^. d. As of- ten as you eat this bread, and drink this cup, think of * Tho' ryVo ^o^s not agree with ,^pro:, yet it will with the whole fentence, this bread, tahn^ broken and bkjfed ; of which conftruftion there are many inflances in the LXX, and in the new tcftament. Eph. ii. 8. Ye are faved by grace, thro' faith, and that hot of your /elves, ^', r ^^^ it is the gift of God. rvro cannot agree either with %ccptqOTTrt^ff^ but it refers to the whole fentence, f^-d. This appoint- ment and conflitution, that wc are faved by grace thro' faith, is a fre^^ favour and vouchfafcment of God. concern'wglLV2Lnfuhi):anthtion. 245 of me who died for you : Don't forget me when I am gone to the Father^ and you Jhallfee me no movQ : : Keep up the remembrance of your abfent friend and bcnefi(Stor by this token of love and refpecl > as the pafchal Limb was a perpetual memorial of the Ifraelites deliverance and prefervation in Egypt, This is certainly the obvious meaning of the words. But if the natural body and blood of Chriil: be really prefent in the facrament, how is it then a memorial of him ? Do we properly remember one who is prefent with us ? Does not a memorial fet up, or obferved in remembrance of any perfon or adion, fuppofe that perfon to be abfent, and that fa6b to be palTed ? With what propriety can it be faid. Take my body in remembrance of my body : Take my felf for a token to remember me by ? "^ May we not with as good fenfe talk o£ feeing an ab^ fent friend, as remembring one who is prefent, ? No, he is not now bodily prefent with us, but at a di- ftance from us : So our Lord told the difciples, Me you have not always % '\ and the Apoille fays, ^ho"" we have known Chrift after the fleJJj^ yet hence^ forth know we hi?n no more. ^ This is to fupply the place of his prefence, and to be in fome fort inftead of it. So that this fuppofition would alter the great defign of the ficrament, as the former did the nature of it -, for it would make it conver- fing with Chrill prefent, and not a memorial of him abfent. 'Tis in this fenfe the apoltle (iiys, Te fiezv forth the Lord's death till he come^ nccrxyfiAAere, § declare it to others, and make an open profeilion of it, as the Ift-aelites were required to JJjew to their children what the Lord had done for them. II Befides, our Lord fays as expreily. This cup is the new teftarnent in my bloody as, l^his is my body j and R 5 according ♦ Nemo recordatur nifi quod in prorfentia non eft pofitum. Ang. pt Pfal. xxxvii. t Matth. xxvi. ii. 4^ 'i Cor. v. i6, § 1 Cor. xi. 26. 11 Exod. xiii. 8. 1^6 A Difcourfe according to all the reafon and rules of interpreta- tion, we mull be obliged to underfhmd this expref- fion in a literal fenfe too. And then if there is any real and fubftantial change^ it mull: be of the cup^ and not of the "doine^ for he fays, 'J'hh cup is. the new tejtament. Well, iVis cup^ i.e. the wine in this cup, which is itfelf a figure, is the new tefta- mnt^ that is, not only procures, and confirms it to us, or fignifies and reprefents it, but literally, this cup I s the new teftament 5 which is language lb llrange and uncouth, that I know not whether any Papift will pretend to own it : But the reafon however i5 common to both, and if one part of the fentencc mull be underltood in a ftri6b literal fenfe, the other, which is exa61:Jy parallel, muft be un- derftood fo too j and they mull neceflarily either both be true, or both be falfe, unlels a reafon of the Dillindbion can be alligned, and the difference between them pointed out. 'Tis further confiderable to this purpofe, that our Lord himfelf exprefly calls it, after the infli- tutionand celebration of it, the fruit of the 'vine. ^ And the apoftle fpeaks of it in fuch a manner, as plainly fliews he had no fuch apprehenfion of the matter j for he calls it bread three feveral times, in the verfes immediately following the inftituti- on, as if he would purpofcly guard againll fuch a conceit j Js oft as ye eat this bread^ and drink this cup \ and Whofoever eateth this bread^ and drinketh this Clips andj So let him eat this bread and drink this cup ', rov clprov raVov, and THup-a, this bread remain- ing bread, not this body, where there is no bread remaining. And the apoille fomctimes reprefents the whole a6fcion, by the breaking of bread, f This makes all the exprclTions agreeable to the fubjeft, and confillcnt with themfelves, and ren- ders it together a regular and beautiful rcprcfenta- tion of* the matter. 'I add further, §. 4, f. Matt. xxvi. 2p. tAasii.4f.xx.7. concermng'TranCuhf^anthtion. 247 §. 4. That this fenfe of the words is not reafona- ble, or agreeable to the principles of human n-Atuvc. As we confifl of a confcious principle, and a material body, fo the only powers by which wc attain all our knowledge, are our reafon^ and our fenfe s -, and we have no other by which to raife ideas^ or pafs yudg- ment on any thing. We juftly conclude, that God will deal with us, in all his tranfadlions, fuitablyto the nature he has given us, and not contrary to it. Whatfoever therefore is contrary to the reafon of our minds, and the fenfes of our body, in the due cxercife of them, and upon their proper obje^bs, is juftly accounted ^^y^r J. Now this is the cafe here ^ for all the reafon of our minds informs us, from all the circumftances of things, that thh is my body ^ can only mean. This bread broken /^/^/j^^i my body which is fhortly to be broken for you J and not, this is my r^*^/ natural body. 'Tis plain the difciples could not fo under- ftand him, at the time of the inftitution y for his natural body was then before them, and was not yet broken. They faw him whole and entire before their eyes. He took the bread of the paflbver in his hands, when he fpakethefe words, and when he had bleft it, eat it 5 and they could never fuppofe that he took his whole body into his own hands, and that he eat himfelf^ which would fhock all the rea- fon in the world. We can judge of no fenfible ob- je6fc whatfoever, but by the ellcntial properties which defcribe its nature, and diilinguifli it from others j nor do we pretend to know the abftra^l: na- ture and eflence of any thnig. Now to fuppofe any obie6btobe one thing, while it has only the pro- perties of another, and none of the properties of that thing, is manifeftly contrary to reafon. Indeed no man can pretend that his own reafon would ever have led him to fuch a fenfe of the words, or that it was reafonabk fo to underlland them. This is fo R 4 evident, 248 A Difcpprfe evident, that feveral of the greateft men of the church of Rome^ have ingenuoufly given up this ground, and refer it wholly to the authority of the church. It will be faid y but this is a matter of faith ^ and not of reafon: 'Tis a myfteryto be believed, and is above reafon. But there is always a reafon of faith, and a motive of credibihty, of any propofi- tion or any fa£l. We muft firft underftand what we are to believe, and in what fenfe we are to believe it. ^Tis the office of reafon duly difpofed and nillru6b~ ed, to help us to underftand the obje6ts of our faith, fo far as we are concerned to believe them, whatfo- ever further there m.ay be in the things themfelves 5 or elfe we muft lie open to all the impofture and de- lufion in the world, and be obliged to believe what- ibever any man has the confidence and prefumption to pafs upon us as the will of God : And an unrea- fonable faith^ or believing without a reafon, is a great abfurdity, and could have no virtue, or ac- ceptablenefs in it. We are enquiring what we are to beheve, and in what fenfe this expreffion is to be underftood > and that is the Province of reafon, and neither againft it, or above it. Befides, 'Tis contrary to owr fenfe^ which is the proper judge in matters of fenfe. We plainly dif- cern that 'tis bread and wine after thefe Words are pronounced, as much as before > and not the body and blood of a man : It has not only the iwmt figure. and appearance, but the fame nature and properties it had before, the fime form, the fame fmell and tafte. 'Tis feparated indeed to a facred Ufe, by vir- tue of Chrift's appointment, which is the proper confecration of it ^ i.e. 'Tis a memorial of his death, and of the new covenant 5 and this, I hope, is no conjuration^ as a late Writer '^ is pleafed to exprefs it i but 'tis neverthelefs bread and wine, and equally capable. * Rights p. 108, concermng Tranfiibftantiation. 249 capable of anfwering this purpofe, without any iuch change of them, and much more properly too. Here is a concurrence of our fenfcs^ and of the fen- fes of all mankind, at all tunes, and in a proper Ob- je6tof fenfe. VJc feevjith. our eyes that 'tis bread and wine 5 and if they are more calily miibiken, we feel^ znd handle it^ wcfmelly ind tafteit. There is noditfcrencepoflibjetobeobfervcd, by any of our fenfes, with the clofeft infpcclion, and exadeil jTcrutiny, before and after the confecration, or be- tvveen that bread and any other. So that here is no^ a doubtful and difp ut able matter, for which feveral things maybe faid on either fide ^ but there is a plaiq fenfibie/^^ on one fide, and only a confident affer*. tion on the other. 'Tis indeed a down-right dcfir ance and affront: to all the reafon and {tn^c of man-; kind, which yet are the only faculties by which we can judge of any thing. If it be faid. That our fenfes often deceive us, as in the apparent dimenfions of the fun, the difbance of the ftars, and when a fli*ait flick appears crook- ed in the water: 1 anfwer, That is not becaufc pur fenfes, efpecially in concurrence with our rea- fon, are not the proper judges of fenfible objects 5, but becaufe they are not rightly circumflanced, by reafon of undue diffaiice, or an unapt medium through which we fee them. Nor do they properly deceive us when a due confidcration is had of all the circum fiances of the cafe. If we cannot judge by our fenfes of fenliblc Ohjefe, in a due fituation and circumflance, then we mull be liable to perpetual deceit by our nature and make -, then we cannot be fure of any things tha.t weourfelvcs exill, or that thei'e are fuch words in the Bible, but that we dwell in the midfl of enchdntments^ and in a mere ideal world, without any re.^lob;c6lr> about us: Then I cannot be fure that 'tis not midnight darknefs in the glaring light of noon-day, or that in this nu- merous afTembly I don't Hand here alone, without ijo A Difcourfe a fingle perfon prefent with me. This would re- fleft an infinite diihonour upon the God of nature, the wife Creator of the world, who upon this fuppolition, would have made us the moll aukward and untoward creatures in all the world. Befides that this would deftroy the great froofs of Chriftianity, and all the evidence of miracles^ which are nothing elfe but vifible fa6ts, and appeals to thtfenfes of men j as when our Lord healed xht fick, and raifed the dead. The truth of his refurreBion^ upon which fo great a weight is laid, was capable of no higher a proof j and therefore our Lord appeals to thefenfes of the difciples, when he appeared to them after his refurredion ; * Behold my hands and my feet^ that it is I myfelfy hajulle me and fee', for afpirit hathnot flejh and bones^ as you fee me have : Andwhen be had thus fpoken hejhewedthem his hands and his feet. He appeals to their eyes and hands, their fight and feeling. And when ^y^^?;;^^^ >vas more fcrupulous and cautious than the refl of the difciples, he offered him, with the greateil con-* defcenlion, and as the higheft evidence, -f Reach hither thy finger^ and behold my hand 5 reach hither thy hand and thruft it into my fide ^ and be not fait hie fs but helicving. But how would this have been any fiitis- fa6bion to their anxious and doubtful minds, iif their fight and feeling could have deceived them, or had not been a fufficient proof. The apoflles made no higher pretenfion to con- vince the world of the truth of the fa6t, than that they were t eye-witneffes of his refurredlion^ and his glory 5 and could fiiy, *'* That which we have feen with our eyes^ which we have looked upon^ and our hands have handled of the word of life—that which we have [een and hear d^ declare we unto you. I con^ dude therefore from all this, that that muflbeun- reafonable and abfiird which is evidently contrary to the * Luke xxiv. 39. f John xx. 27. t Ads iii. ij. 2 Pet. i. i^. ** i Epift. John i, i, %. concerning Tranfubftantiation. t y i t\it fober reafonand found fenfe of all mankind, and would deftroy the ufe and advantage of both, in every other cafe, as well as in this. But I advance further dill. §. ^. It is an /;^/^^^/(? fenfe, and cannot ht true; for it implies a great deal of contradi6tion in it. This proceeds upon this principle, That whatfoever im- plies an evident Gontradi6bion to the nature andrca- ion of things, inany fa6b orpropolition, cannot be true, and is irnpomble to be done. No power whatfoever can do that which cannot be done, and which is no obje6t of power. 'Tis a dire61: repu^ nance to all being and all power ; for that which builds up one (ide of a contradicSbion, does necefla-? rily, at the fame time, deftroy the other. So that 'tis really doing nothing, and producing no effe6t, and there is no need of any power to do nothing, much lefs of divine power. When the apoftle fays. That God cannot deny himfeify and that 'tis impojjible for God to lie ^ the meaning is. That the divine Be- ing, who is infinitely wife and true, as well as Al- mighty, cannot a6t in contradi6lion to the immu- table nature of things, and the infinite perfeftion of his own nature. * So to make a triangle a fquare, orafquare acircle 5 for that would deftroy the na- ture of the triangle and circle, and they cannot be both at once, or either have the properties of the other. Now the do6trine of franftihflantlation plainly implies a contradi6]:ion in many undeniable inftances. For example , It fuppoles the bread to be turned into the broken body of Chrift, when he himfelf was prefent with his difciples, and his body was not yet broken. For if the pronouncing thefe words by a Prieft produces this wonderful effect, then furely the pronouncing them hf Chrift himfelf, muft much more do it, for this was the leading in- V '• ' '' ^anco %^% A Difcourfe fiance to all the reft. And then here was his natural body entire and whole before their eyes, by which he took the bread, and fpokethefe words \ and the bread tmncd into his broken body 3 and fo he had two dillin^t bodies at the fame time, quite different from one another, one entire^ and the other broken. This implies this evident contradi&ion, That his body was broken, and not broken at the fame time, his blood llied, and not fhed. If there were any change at that time, it muft have been into his whole body, and not into his broken body j but that the fame body fhould be both whole and broken at the fame time, is a direct inconfiftency, and abfolutely impoflible. Befides, it fuppofes hjs natural body, which is but one J to be at the fame time many : 'Tis one body in heJiven, and ten thoufand bodies on earth, and the fame body divided and feparated from itfelf, whichisacontradiftionin «//;»^^ri. Yea, 'tis one and the fame body with quite different qualities -, 'tis a glorified body in Heaven, and a broken body on earth j it exiits fpiritually and bodily at the fame time y it had a being feventeen hundred years ago, and is made afrefh every day, /. e. it was in being be- fore it began to be, and was in being, and not inbe- i:pg at the fame time. Further, it fuppofes the fame individual hody to be in innumerable phues at the fime time. 'Tis in heaven and earth, -^nd in all the parts of the eaith, wherever the facrament is adminillred, how remote and diftant foever, at the fame inftant. This is ^ contradidion to the nature of body, which is natu- rally extended md impenetrable, and can occupy but one place at once, and is circumfcribed by it in pro- portion to its figure and magnitude. When any body is removed out of one place into another, it neceflarily ceafei IP bpio the former place, and one place muft be withom it, while the other poffeffes it. Ub^inS h\it one \h\ng^ it cannot be in both 5, for concerHmgTranCuh^antiatioti. ijj ^or then it would be two things^ and not one^which is contrary to the fuppoiition. 'Tis a contradidion to all our notions of matter^ and all our obfervations and experience, for the fame /y/^;^ of matter to be adually in more places than one at the fame time, much more to be in ten thoufand places together. If It be faid, 'Tis now a fpiritual body, and not grofs matter j I anfwer. It was not a fpiritual but a mortal body, when our Lord fpoke thefe words : And if it be now a fpiritual body, then how comes it to have flefh and blood > vihtnfteJJj and blood can- not inherit the kingdom of heaven ? However, if it be a true and proper body, it muft neceilarily par- take of theeflential properties of body, how much foever it is fpiritualized, or elfe it will be no body at all. Not to add. That no finite being whatfoever, whether body^ or fpirit^ can be conceived to be in more places than one, at the fame time, tho' fpiri- tual beings by their natural finenefs and agility, can fooner remove from one place to another, as the angel Gabriel^ whom Daniel faw in a vilion at the beginning of his prayer, * Being caufed to fly fwift- ly^ touched him about the time of the evening oblation. Once more, itfuppofes accidents to fubfiil with- out any fubje6b, to which they belong. They al- io w there are the accidents of bread remaining > there are the figure, colour, fmell and ta{le> but the fubftancc^ it feems, is quite changed, and become thebodvof Chrift. But what are they the acci- dents of? Not of bread, for there is no bread left. Not of the body of Chrift, for that is a fpiritual body, and exifls after the manner of fpirits^ what- ever that is. Then they muft fubfift' of themfehes^ and without any fubje6l t6 which they belong: And then accidents become fubftances^ for 'tis the property of a fubftance to fubfijl of itfelfs Jind then the lame individual thing will have two contrary natures, it will be accident and fubftance too. The whole * Dan. ix. ai. iy4 ^ Difcourfe whole fubj eft muft be changed, accident and fub- ilance too, if there be any change at all, for they necefTarilyfubfi it together, and no accident can re*- main when the fubjeft of it is gone 5 as you cannot conceive extenfton without fomething extended, or confcioufnefs and thought without aJpirit. This \s indeed fuppoling a building without a foundation, and railing calHes in the air. This once occafioned a fmart repartee from a Phyftcian in France of the i^^;;;^« communion, who, whenpreftbyanE;^^///^ Miniller * with this difficulty, pleafantly faid in the clofe of the debate^ He thought the Fathers of Trent ought to have been condemned to feed only on accidents of bread all their lives y for bringing io great an incumbrance upon their fiiith. If it be faid after all, and as the laft refuge. That it is to be confidered in the nature of a miracle^ and as the efFe6t of divine power, and is not to be meafured by the ordinary courfe of nature, and max- ims of reafon and philofophy v Why can't he turn bread into a body, as well as water into wine^ and multiply a/^iy loaves to feed a great ymiltitude ? No- thing is impoflible to Omnipotence, and 'tis great prefumption to limit the Holy One ?t I anfwer,That this is not a miracle^ but a ccntradiElion : " A mira- '^ cle is an extraordinary work of God, above the " ordinary powers of nature, evident to fenfe, and ^ defigned for conviftion." So were all the mira- cles of Mofes and Chrift. But here is nothing of the nature of a miracle, for there is no evidence to fenfe, or any ground of conviction to the mind. 'Tis indeed a flat contradi^iion to nature, which is no obje6l of power, and impoflible to any power, linoll of all to the divine Power, which is always founded in the highell reafon^ and governed by the grcatellwifdom. The * The late learned and pious Mr. Will, Lorimor. t Ttofejfim of Catholick Faith, extraM om ofthtCoimc'd of Trent. The difterence in the cafes is very evident, for when the water was turned into wine, it cealed toi be water, and loft all the properties of it 5 it had no longer the colour and tafte of water, but was fu- blimated and enriched into wine. The cafe fhould ftand th^s to make it parallel^ That the water was confidently /aid to be turned into wine, and yet had all the properties of water ftill, and none of the properties of wine 5 and then I doubt it would nd more have been thought a miracle, than it would have fatisfied the guefts at the feaft. So the loaves were multiplied by the power of Chrift, by the ad- dition of more loaves^ and this we can ealily con- ceive poffible to divine Power. But here bread is {lippoied to be turned into a human body, and into as many bodies as there were crumbs in thofe loaves^ and yet has nothing but the appearance of bread all the while, and without any form and figure, or any property of a body at all. • If none of thefe are contradictions, it will not be eafy to fay what is 5 and if any one contradiction can be fairly Eiftened upon it, it cannot be true, and is impojjible to be the fenfe of thefe words. I add further^ § . 6 . They were not fo under ftood in xhtfirfi ages^ and by the earllejl writers of theChriftian church. There is fcarce any thing in which the church of Rome puts in a ftronger claim, or makes a louder boaft, than the fenfe of antiquity^ and the judgment of the antlent Fathers^ tho' in points peculiar to Popery, and in which they differ from the Prote- ftants, fcarce any thing is lefs fair, or moreunjuft. Now tho' we acknowledge nothing as an atithorita^ five rule of faith ^ but the holy fcriptures, the great charter of the Chriftian church ; yet it muft be al- lowed that the firft ages and firft writers, efpecially for the fir It three hundred years, had fome oppor- tunities and advantages of knowing the fenfe of fcripture. ij6 A Difcouife fcripture, beyond what wc have at this diftance of time, efpecially with relation to matters of /^^, and the/>r^^i<:^of the church j and we refufe mot their arbitration in the prefent cafe. Tho' it would not be proper in a popular atiditoryy jior ftand with the limits of a fmgle difcourfe, to go diflin6lly into this argument now j yet thus much I may iiifely venture to undertake. That nochrillian writer, of whom we have any records remaining, for more than five hundred years^ ever fpake of Tranlubflantiation^as now underltood in the church of Kome^ neither nmie nor thing. They give nof fuch feiife of thefe words, but fpeak many things which are contrary^ and inconiiftcnt with it. I tonfefs they fometimes fpeak of the facrament, in their popular difcourfes, with ftrong figures of rhetodck, and high exprefHons of reverence and affection, as they aifo do of baptifm > and as devo- tional writers often do in other fubjefts^ as well as this, efpecially where there has been no controver- fy about them 3 but they neverthelefs declare their fenfe of this matter in a great variety of expreflions. Thus * Juftin Martyr y and t Iren^us mt\\t fecofid century 3 + "tertuUian^ § Origen^ and ** Cyprian mtht third 'y W Eufebius^ ^'^ Bafil^^Chryfoftoniey in * Apol. 2.9S. Tpo^vi il y,; cit^ixx 5t, ffxpKh ^CLTX fj.sraQo^if r{>&To\>rcct y.fxuv. Dial, cum Tiypho. Tuto; »iv tb" apra ri^g ivx,upi^taq ov iig avauwiTtv r"~ ■zc.f^'ic 'Ivjch"? y^pic;oi; 0 ki'pjo^ ^,u.£i/ TTftpi^wKfi rroieiv, ■f Adv.Haeref. I.4. c. 34. Sed Euchariftia ex duabus f ebus con- fians, terrena 8c cxlefti. :{: Adv.Marcion. 1. 1. Quo ipfum corpus repr^efcntat, L.4. c.4. Figura corporis mei. § In Matt. XV. trspt rvjim \,'i aufxCoAjxH*' (f(Lua.ro^ avrn. ♦* Epift. 63. adCccil. Sola' [aqua] Chriftifanguinem nonpotefl expiimere. In aqua vidimus populum intelligi, in vino oftendi fanguinemChrifti. ff Dem. Evang. 1. 5*. C. 10. 5^^ cj\x^jO\^^ th (;i,aaTo<; aura", 4^:f Epif. 289. sv r>i inxhAJicf. oUpiv, «'TiS/Sa>7/ Ti)v (xspi^x. §§ In Cor i. Horn. 24. t/ yxp \qi'j 6 ci-^roq ; ci^jfxci. Xpi^n. T/ S» cxixcf. concerning Tranfiibftantiation. 257 ill the fourth^ fpeak of being nourijhed with the food of the Eucharifti and fay, it confifts of an gar My and heavenly part -, that 'tis the image and figure of his body, and exprejfes and reprefents it. ^ St. Auftin^ who lived in the^/if^ century, andis in great efteem in the church of Rome^ calls it a figure 2>xAfign of his body and blood > and fays, his body is in heaven^ and the facrament is the refem* hlance and reprefentation of it. He fays expreflyj That it is 'X figurative fpeech^ and muft be fpintually under flood, i" 'Theodoret fays, He honoured thefym-^ hols with the name of his hody and bloody not chang-* ing nature^ h\xt adding grace to nature -y and that they remain in their former fubftance^ figure and appear* ance'y ^nAvci-XYhcfeen and handled as before. + Pope Gelaftus^ who lived in the fame century fays, It ceafes not to be the fuh fiance and nature of bread and ivine^ but is the image and refemblartce of Chrift^s hody and blood. 'Tis often called by later writers, liht facrament of remembrance^ the pledge- o£ anab- fent friend j the Jymbols and antitype of his body. S There (75/xa Iv. Homil. 17. in Elpifl:. adHeb.-«-(x*AAov 5s avafAwjiff/y Ipya^oJ ♦ Cont. Adamant, c. 12. Non cnim Dominus dubitavit dicere, H»6 ejl corpus, cam d2iretfignum corporis fui. He lays down a rule to diftinguifh the literal ^nd figurative fenfe of feripture, and afligns the (acramcnt as an inftance of the latter. De doiJ.c6, y^ Iv tJtw opm thto. We ofier t0 thee this i^read and this cup. ]. 4, c. 12. t npsirb'urg: roi ocvrtrvira, ra" uytH ffifJiccTo; X) cti'fxaroq rvKptqa. Antitypes of his body and blood. . t L. 4. c. y. which is the figure of the body and blood of Chrift our Lord. ** Conc.Conftant. Aft. 6. f-f rafchajius Rathiartus firft formed it into (hape and brought it into the Weftern church, but was vigoroufly oppofed by Rai^anus Mmrtis Archbifliop of Mentz.. the moft confiderable man of thofe times, who fays, It w^as an error newly broached, and which he op- pofed with all his might. Epift. ad Hcribaldum. c. 33. And there was a famous conteft for a long time by Berengarius, which occa- Honed the meeting of two fynods, and icveral hearings before the Popcj and hy Bartram and others, afterwards. See a learned and ingenious difcourfe of the late Mr. Thomas Goodvpin of Tinner : Tranfubjlantiation a peculiar DoSirine of the Church of Rome, 168S, toncernmg Tranfiibftantiation. 2 y^j Gouncilj under Pope Innocent the third, in the twelfth century 5 and that in a very imperious and unprecedented manner^ by the meer authority of the Pope, without the concurrence andconfentof the Synod > ^ the fame Pope who <^^/>ty^^ our King John^ and fir ft fet up the Inquifition. It was not properly eflablifhed till the council of Trent inthe fifteenth century . Thi^ is the pedigree of this fpu- rious offsprings thefe the circumlVances of it's conception and birth. 'Tis 10 far then from being anydo61:rine o^ the antient churchy that 'tis a novel do6trine^ of a late date -, t brought into the church in a corrupt and ignorant age, by an ill man, to ferve a bad purpofe, and in a very extraordinary manner, §.7. It naturally leads to great immoralities -^ to idolatry J cruelty^ and profanenefs. 'Tis not a meer abftra6b [peculation which refls in the mind, but it afFcdts the practice . The bread and wine being fup- jpofed to be changed into the body and blood of Chrifl, is adored with the t fupremeivorfiip which is given to the true God^ by folemn prayer, the loweft proflrations^ and higheft marks of homage. Now whatever worfhip is due to the body of Chrift toge- ther with his foul and divinity > it it appears from what has been faid, that there is no fuch thing^or any body of Chriil in the facrament at all, but only bread atidwine, fet apart in commemoration of it> then it mufl be acknowledged, that all this homage and devotion is mifplaced, and is woritiipping a meer creature, and without any warrant and appoint- ment) which is the true notion of idolatry. And tho' I know 'tis faid, That however in that cafe^ 'tis ovXy ftmpU error ^ and not idolatry, becaufethe S i homage * Matt. Paris in ann. 11 15-. t In fynaxi Tranfubftantiationem fero definivit Eccele/la.Er;^. in i Cor. vii. p. 472. Edit. Bafil. 15-3/, 4 Cone Trid. Self. 13. c. y. i6o A Difcourfe homage is defigned to be paid to Chrift, and not to bread and wine j that then indeed they are miftaken, but not idolaters 3 yet I think we jullly charge the opinion 'ind pra6iice with idolatry, for I meddle not with theperfons of men •, at leaft tillthey have fairly anfwered our arguments, and fufficiently fupported their own j becaufe it has the nature of idolatry in it, and is, worfhipping a creature 5 to be fure as much as worfhipping by miftake an unconfecrated holl:, which fome of their writers allow to be fo j and their intention will not alter the nature of things, whatfoever abatement it may be of the crime. Befides that this would juftify the Jewijh and Heathen idolatry, which is fo feverely condemn- ed in the fcripture j and is contrary to one great de- fign of Chriltianity, which was to bring men to the worfhip of the true God, and baniih all idolatry out of the world > to turnmenfrom idols toferve the liv- ing and true God. I am fure fo many things are requi- red, in the qualification and intention of the prieft, and the qualities of the bread, to make the confe- crated hoft a proper obje61: of adoration j that it mufl: needs, upon their own principles, be full of hazard and almoll impoffible to be fecure from the danger of it. And that cannot be a fafe way of re- ligion which is liable to fo great an evil in their daily worfhip. And certainly 'tis the greateft inftance of inhuma- nity to eat the flefh and blood of any human perfon, and much more of the Saviour of the world 5 and. efpccially in the cafe of the Virgin Mary^ who if Ihe ever communicated, which I fuppofc will not be denied, did eat the flefh and blood of her own child J as Saturn is fabled by t\\c Heathen poets, to have devoured his own children: Befides the num- berlefs lives which have been facrificcd to this idol, and the altars ftaincd with the blood of martyrs. The great fymbol of union and love has been made an engine of hatred and violence, of the mofl un- chriftiaa co^cem'mgTi vanfnhikznthtion. i6i chriftian anathema's^ and inhuman cruelties, in many parts of the world, in former, and later ages. And 'tis the higheft inftance of prophanation^ to cat the real body of Chrill, his very flejh and bloody which then muft partly turn into the nourilhment of the body, and partly go into the draughty which is too horrid to bear a thought, or admit an aggra- vation. I only add, §.8. 'Tis an infimxt fcandal^ efpecially to infi- dels and unbelievers, and an tSc6c\jL2i\ prejudice to the propagation and entertainment of the gofpel in the world. 'Tis the higheft offence to a great part of the Chriftian world, to fee men worfhip the hoft, and fall down to a bit of bread. The greateft part of theGr^^^ =^ church, the Mo fcovites^ Armenians^ the Neftorians^ the Maronites^ Ethiopians^ and the vaft empire of xhtAhyffines^ t3c. and all thePr(?/^- jiant churches^ which together make a greater bo- dy of Chriftians than thofe in the communion of the church of Rome^ have an irreconcileable preju- dice to thedo&rine, and can never unite upon this foot. They ought according to the apoftle's rule, upon this account, to remove the offence out of the way: i" T'hat nomanput aftumbling-block^ oroccaji- on of falling in his brother's way : And, t Give none offence^ neither to the Jew nor the Gentile^ nor the church of God. But what is more confiderable, 'tis an infinite prejudice to the unbelieving world, and hinders the progrefs of the gofpel wherever it comes to be known. The Jewifi^ the Mahometan^ the Pagan world, look upon it as monftrous and ridiculous, for men to make their God, and eat him when they S 3 have * Mr. Chud. Do£t. Cathol. de I'Euchar. Smith Dc ftatu hodicrno Ecclefiae Grxcse. Ludolfr}. Hiflor. Ethiop. 1. 3. c. 5" t Rom.^Y. 13. ^ xCor. X. 31. i6i A Difcourfe have done. It reflefts an infinite difhonour upon theChrilliandocStrine, and expofes it to fcorn and contempt. ^ They can never bring men to believe Cbrifiianity to be true, but upon reafons which will prove 'Tranfubftantiation to be falfe, and there will be juft fo much reafonagainft the one as there can be for the other. Indeed it deflroys the great evidence upon which it ought to be received, and which was deligned to convince the world. And tho' their zeal and induftry in propagating the Chriflian reli- gion in heathen countries, may juftly deferve com- mendation, and in fome refpe&s be an example to others > yet we cannot but deteft the fhamelefs fa- vings, and deceitful ihifts of their MiJJionanes^ who conceal and diflemble'the matter, and attempt to reconcile them by fcandalous compliance, and jfalfe pretences ^ for the truth of which I appeal to the late condufk of the Jefuits in China, If it be faid. That this is nothing peculiar to their doftrine, that it gives ojffence to the world, for fo did the do6trine of the crofs at firft j and the preach-^ ing of Chrift crucified^ by the apoflles, was ■}■ 7i thejewsa ftumhling-hlock^ and to the Greeks foolijh" nefs : I anfwer > It was fo through their ovjn fault 5 from the prejudices of their own minds, and thefalfe notions they had entertained ; not from the nature of the thing. There was nothing abfurd and un^ reafonable, but the greatcft wifdom and kindnefs, in faving the world by the death of Chrift, which the church of Rome acknowledges as well as we : But the cafe is otherwifc here > the matter is infi- nitely abfurd, and fliocking to all reafonable nature. The offence arifes from the nature of the thing, andisafcandal, not only to the unbelieving world, but to far the greater part of the Chriflian world too- Ifhall ^ Ecquam fam amcntcm efTe puta.9, qui illud (juo vcfcatur, Dc- tjm credat cfTc? Cicir. dc natur. Dcor. 1. 3. •\ I Cor. i. I (hall deduce this corollary from what has been faid, That the adoration of the hoft -, the facrifice of the Mafs as a propitiation for the quick and the dead > and the communion in one kind, are utterly groundlefs, and without foundation > for as they all go upon the fuppofition of Tranfubftantiation, and entirely depend upon it, fo if the foundation is re- moved, they muft necefTarily fall too. I ihall conclude with this practical reflection upon the whole. What juft matter of aftonijhment is it, 'on the one hand, that fo many nations of men, many of whom are of exquifite learning and refinedy^/7/^ i many, I doubt not, truly pious and devout ; fhould ever be brought to agree in fo complicated an ahfurdi^ ty, without any neceffity, or probability, againft all reafon and poflibility, and to fo great amifchief and inconvenience to the Chriilian intereft, with fo little fhadow of reafon for it, and fo many fub- ftantial and undeniable reafons againft i t . How un- unfpeakable are the prejudices of education, the bias of worldly intereft, and the awes of authority and power ! One cannot forbear thinking of thofe awful words of the apoftle^ * Becaufe they received not the love of the truth, that they might he faved, for this caufe God fent them fir ong delufions to believe a lye. No wonder that men of freer minds, or great- er honefty, in popiih countries, are often tempted, when they apprehend fo great an abfurdity in the Chriftian dodrine, to throw off all belief of the Chriftian revelation, and become fecret Deifts -, which is faid to be the cafe efpecially in Italy, from whence this doftrine fprang, and where it is trium- phant. And what reafon have we, on the other hand, to be thankful to God, for the invaluable blefling of theReformation, which delivered us from the tyran- ny and fuperitition of the church o^'Rome, and re- ftored in fo great a meafure the rights of confcience, S 4 and * i Their, ii. ip, y. 2^4 ^ Difcourfe, ^c. and purity of the Chriftian worjhip. We partake of the ordinances of the gofpel, according to the inftitution of Chrift, without the grofs mixtures of fuperflition and idolatry. May it fpread and prevail, in God's good time, thro' the whole Chri- llian world, and be carried every where to a clofer conformity to the Chriftian rule> may we never forfeit fo great a blefling by our unworthinefs and abufej but ever enjoy it ourfelves, and tranfmitit down to the latcft pofterity. ^fP- AP P E N D IX I Shall, add three hiftorlcal paflages relating to> this fubjeft, which I believe will be allowed to tevery remarkable. One is the noble challenge of the excellent Bi- fliop Jewel in a krmon^t Paul' s-Crofs^ ifdo. If any learned man of all our adverfaries^ or if any learn^ ed men who are alive ^ he able to bring any one fufficient fentence^ out of any one catholick doEior or father^ or cut of any old general council^ or out of the holyfcrip' iures of God j or any one example of the primitive churchy whereby it may be clearly and plainly proved^ That there was any private ma fs in the whole world at that time^ or that the People were then taught to be^ lieve that Chrift's body is really^ fubft ant i ally ^ corpo^ rally ^ carnally^ or naturally^ in the facrament^ / promife then that I will give over^ andfubfcribe to him. But I am well ajfured that they fhall never be able truly to alledge onefentence > and becaufe I know it^ therefore Ifpeakity lejl you haply Jhould be deceived. Works^ P- f8- When Cardinal Perron was ask'd by fome of his friends, in his lalt ficknefs. What he thought of ^ranfubftantiation ? He anfwered. That it was a Monster. And when they asked him. How then he had writ fo copioufly and learnedly about it? He replied, That he had done the utmoft which is -:£;/> and A P P E N D IX. ^ndparts had enabled him, to colour over this ahufe^ and render it flauftble j but that he had done like thofc who employ all their force to defend an ill caufe. Drelincourt^ Reponfe a letres de Monfeig, le Prince Erneft aux cinq Miniftres de Pari, Geneve 1664, The laft isapaflage of Archbiihop UJher^ a pro- digy of learning and humility^ who having been fo happy as to convert feveral Roman Priefts from their errors, and enquiring diligently of them. What they, vfho fai d Mafs every day, and were not obli- ged to confefs venial Jins^ could have to trouble their Confeflbrs with ? They ingenuoufly acknowledged to him, That the chiefeft part of their conftant confeffion, was their Infidelity as to the point of Tranfubfiantiation -, and for which they mutually acquitted and abfolved one another. Preface to Archbiihop fFake^s Difcourfe of the holy Eucharift in two points^ of the real Pre fence and Adoration^ 1688. who bore a noble part in the Popijh Controverfyin the Reign of King 7^;^^^; the fecond. The ( ^^7 ) The Veneration of Saints and Images, as tau^t and praB'tid tn the Church of Rome, examined. SERMON Preagh'd at Salters-Hall^ Feb. lo, 173 4- J. By O. HUGHES, D. D. Greg. NyfTen. de Placilla Fun. orat. V. 2. p. 955*. Isaiah xlii. 8. i am the LO RT>, that is my name, and my glory will I not give to another^ neither my fraife to graven images, AMONGST other things objeaed by Proteftants againft the church of Rome, her idolatrous worfhip is not the lead con- fiderable. This is indeed a very high charge, and the Papifts would have reafon for their complaints, if it could not be fufficiently fupport- fd: But this I think it ealily may. neir i6Z The Veneration of 7'heir veneration of Saints and Images cannot, I apprehend, be cleared from the charge of idolatry 5 notwithftanding all their endeavours to reprefent their doftrine on this head in the moil harmlefsand inoffenfive light. 'Tis my province in the courfe of this lefture, to difcufs this fubjeft : I will endeavour to do it in the moft impartial manner ; and will appeal to your own underftandings for the verdidt, whether the doc-' trine and praSice of the church of Rome is charge- able with idolatry on this account, or not. In order to this, 'twill be proper in the firft flace to ftate the true notion of Idolatry j and this take to be, the giving religious worlhip to any but the great God. I ground the definition upon our Sa- viour's words j the devil, we are told made him an infolent propofal of all the kingdoms of the earth, in cafe he would fall down and worfhip him : Chrift parlies not with the temptation, but rejefts it with the higheft refentment. Get thee hence^ Satan j for it is written^ thou fh alt worfhip the Lord thy God, and him only fialt thouferve. ^ The objeftion that the term [only] is not in the original Hebrew^ from whence Christ quotes the palTage, is an idle cavil: forallowitbc not exprefly there, yet if it be not implicitly and virtually there > and the words are not to be underftood in this exclufive fenfe, our Sa- viour's anfwcr is nothing to the purpofe j and the devil might have rcply'd upon this fuppofition, tho' God muil be worfhipp'd, yet others may be worfhipp'd too. Befidesj our blefled Lord by having adopted the words for his own has made them gofpel, and has taught us in what fenfe we are to underftand that law of Mofes^ if we were at a lofs before how to interpret it •, and he does by this likewife intimate to us, that the law is oi perpetual obligation. Nor ^ Matt. iv. 10. Vid. Deut. vi. 13. and x, i%,ao.andxin.4. Saints and Images, ^c. i6^ Nor can any thing be more exprefs in confirmati- on of this notion of Idolatry, than the firft com* mandment, fhoi^ Jhalt have no other Gods before me 5 * i. e. fays the learned Grotius^ befides me. f I think the commandment Ihould rather be read, there Jhall he to thee no other God before me 5 the verb is in the fingular number and fo explain'd by the Chaldee j and fo it excludes every other being from any fharc in religious worfhip, appropriating it entirely to Deity : The Arabic verfion under flands this to be thefenfe of the command, rendring it thusj Let nothing be adored by thee be fides myfelf. Paying reli- gious worfhip to any being, or adoring it, is mak- ing a God of it. I believe, all interpreters agree in this as the true meaning of the commandment^ that we are not to worfhip any other God, but the Lord Jehovah. The Papiils themfelves allow, that to give proper divine honour to a creature is idolatry and a breach of this commandment > but they hope to free themfelves from fuch an imputati- on, by a fet of diflin&ions framed for that purpofe^ the force of which I fhall enquire into hereafter ; ^ We are forbidden, fay they, by the firfl com- ^' mandment to worfhip any creature for a God, or " give it the honour which is due to .God."t The obje6b of idolatry is a falfe God, that which really is no God, tho' honour'd as fuch by men. The apoflle Paul fupports this notion in that re- markable pafTage, PFe know that an idol is nothing in the JVorld^ and that there is none other God hut one. § By which we are to Underfland, not that an idol has no real being, or exiflence in the world j for the matter of an idol is for the mofl part fome real thing : But the meaning is, an idol is no God * Exod. XX. 5. t Vid.Grot. ad loc. The LXXreadit TAvjvfaa: and the Chaldee, Syrlac zn^ Arabic vcrfions put the fame conftruftion upon it. ^ Abridgment of the Chriftian dodtrine ; faid in the title page to bepnnted. BafileA Anno 1 680 i tho' it was publifhed in the college De pr0paganda fidi at V^ome^ % iCor.yiii,4. 470 The Veneration of God in itfelf and only fo in the conceit of the fond idolater, and therefore not worthy of divine ho- nours. In this fenfe the Gods of the Heathens are faidto be idols i for all the gods of the people are idols ^ hut the Lord made the heavens.^ The original word, tranllated/Wfl/^, fignifies not-Gods^ or no-Gods^ or vanities^ nothingneJJes.\ 'Tis fit to take notice here, that the foundation, upon which the great God claims all religious worfhip as appro- priate to himfelfd, is fuch as makes it for ever impof- iible to give it to any other without an high affront to his Majefty :'Tis upon the foot of creation > Jll the Gods of the people are idols ^ hut the Lord made the heavens : God is abfolute monarch and lord over all created nature •, and he expefts the homage of all his creatutes 5 j^ll nations^ whom thou haft made^ Jh all come and worfhip before thee^ oh Lord^ and fh alt glorify thy name^ for thou art great anddoeft wondrous things *y thou art God ALONE.t Having thus flated the notion of idolatry^ the merits of the caufc betwixt us and the church of Jiome are now to be tried j and by what follows, I think^ it will evidently appear, that the veneration which Papifts pay to Saints and Images^ is jUflly charged to be idolatrous and antichriftian. It will be proper, as the fubjed is double, to con- fider feparately. The veneration paid to Saints in the church of Rome-y and The regard they fhew to Images^ in their religi- ous worfhip. I. As to the high veneration the Romanlfts profefs to Saints > there arc feveral particulars confiderable, fuch as, cre6ting temples and chapels in honour of them J dedicating altars to them j appointing holi- days "* i Chron. xvi. 2 making vows, confeffing fins, and dire6ting folemn praifes to them for bleffings receiv'd j offering facri- ficesto God for the honour of the faints j and par- ticularly the facrifice of the mafs, which is furely a moft religious a6b, forafmuch asCHRisrisfaid to be offer'd in it to the Father j placing a confident hope and truft in them j and in confequence hereof calling upon them not only as intercefix>rSj but as the immediate protestors from all evils, and the li- beral diftributers of all blefiings, both of grace and glory y befides a moft ftupid and fuperftitious re- gard to what they call their relicks. Thefe are alllnftances of thtRomiJh veneration of Saints^ which might be feverally confider'd j but I fhall infifl: upon one only, namely, their invo^ cation or praying to Saints, I prefume, I need not be more explicit and fay, de- parted Slants: There is no danger of the church of Rome's being fo much as fufpe6ted of too high a re- gard to the Saints of God while they are livings fo far from it, that 'tis her known chara6ter to perfe- cute and deftroy the living, while they pretend to honour the deaaj and in truth, the greate ft piety cannot fecure from her mercileis hands, where any have courage enough to think for themfelves in the matters of their God, or prefer the infallible direc- tions of his word to the traditions and inventions of men, contrary to Scripture, and oftentimes repug- nant to common fenfe. This is crime enough to ex- pofe the moft ftri6tly good man to the moft grievous fufferings j for as to thefe the church of Romemzy vie with all the nations of the earth 5 never more cruelty pra6tis'd by any fet of meiij and perhaps file is anfwerable for fiiedding more innocent blood, than all the religions and churches in the world put together. But lyt The P^enerdtlon of But to expofe this mercilefs difpofition is not my province 5 you may expe6b it with the utmoft ad- vantage from a more able hand. Ireturntomyrubje6tj Invocatiqnof Saints. Prayer is one of the principal branches of religious worlhip^ which is the peculiar prerogative of the great God : If therefore men make the objeft of it a creature, then are they guilty of downright ido- latry. But that I may be in no danger of carrying thechargcagainftthei2(?;i?/^;2//j too high, I will I. Reprefent and fairly flate the dodrine and prac- tice of the church of -^ nor will they adhere to any decrees of Popes, or councils, or the determinations of their moft applauded champions, any further than they anfwer their purpofe, even tho' all the while their pra6bice is exactly agreeable to them. The council of Invent convened in the i6t\\ cen- tuiy, is what they pretend moft to regard ; they univerfally agree to this, tis to doHrinahy tho' the GaUican church has never receiv'd or fubmitted to it, as to difcipline. 'Tis a claufe in Pope Pius's creed, which no Papift will fcruple to fubfcribe : *' I undoubtedly receive and profefs all things de- " liver'd, defined and declared by the facred ca- *^ nons and general councils, and particularly by " the holy council of 'Trent.''' ^ This fimous council then has decreed in refe- rence to the matter now in debate, as follows; " The holy fynod commands all biihops, and others " whofe ♦rfi.ProfefT. of CathoHck Faith, p. f. A fmalUook lately pr'mtedy undnowinufefor the reception of convert t into the church. Saiiits and Images, ^c. 173 *^ whofe office and bufinefs it is to teach 5 that '^ they diligently inftruft the faithful concerning '^ the interceffion and invocation of Saints ^ teach- *' ing them, that the Saints reigning with Cm rist* *^ do offer up their prayers to God for men; ^' that it is good and profitable humbly to invo- '' cate the Saints j and to fly to their prayers, help '^ and afUflance, for the obtaining blefhngs from ^^ God thro' his fonjpsus CiIrist/' To oblige to this pra6lice the fame council adds, that '' Thofe who deny the Saints fhould be invocated, " or afTert that they do not pray formen^ or that '^ an addrefs to them that they would pray for us '^ is idolatry, or repugnant to the word of G o d, '' and injurious to the honour of Jesus Christ *' the one Mediator between God and men, ot " fay 'tis a fooliih thing to fupplicate the Saints '^ reigning in heaven by the voice or the mind : " All fuch perfons, who dare fayany ofthefe things, are in the judgment of this infallible council pro- nounced to think impioujly. And a little lower, af- ter having mentioned fome other decrees about re- licks, pidlures and images, 'tis added as what . I fuppofe is to be referr'd to the whole chapter j *"' But if any one fhall teach or think contrary to ^' thefe decrees, let him be accurfed.''^ So that if the powerand authority of the chwtckotRome be equal to her impofing and malicious fpirit, every man who thinks contrary to thefe impious opini- ons, mufl necefTarily be damned. BleffedbeGoD, the rewards and punifhmcnts of eternity are not at the difpofal of fallible men. In defiance of all their curfes, we may venture to pronounce concerning this their do6brine and practice, that it is idolatrous and cannot be accep- table to the great God. It is true indeed they have endeavour'd to foften and difguife their own doftrine, that fo it might T appear * Vid. CoQc. Tiid. Seir. ir. 174 '^^^ J/eneraUon of appear with more advantage, or at leaf! have its native defornmity concealed. In all the difputes betwixt Papifis and Protefiants this has been their method. The prefent Archbilliop of Canterbury^ Dr. JVake^ who deferves to be mentioned with honour tor the noble part he bore in the contro- veriies in King James lid's reign, reprefents this humour of the Papifts in a very llrong manner > '' Popery, iliys he, in its proper colours is {o un- '^ like Catholick Chriftianity, that 'tis vain " ever to hope to promote it if it appears in its *' own Ihape. It is necefrary therefore, that the " religion, like the prophet, fhould come to us '' in floeep cloathing^ and the herefy be made look '' as orthodox as is poffible. Some things are de- " nied, others mollified, all difguifed, and a double " benefit thereby obtained 3 Popery is to be re- *^ ceived as a very innocent harmlefs thing 5 and ^' the Protefiants, efpecially the miniflers and " firfl reformers, reprefented to the world, as a '' fort of people that have fupported themfelves " by calumnies and lies, and made a noife about ^' errors and corruptions, which are no wherS to *' be found, but in their own brains or books, ^^ but which the church of Rome detefls no lefs " than we." * The fame method are the emiffaries of Rome ta- king now 3 palliating every thing that appears Shocking j flriking out or explaining away thofe articles of faith, which they have not been able to vindicate againft the force of obje6torsi and thus making a fort of new religion that may be lefs dilVallful. The books they now publilfh a- mongfl: us, reprefent mofl of the controverted articles of faith, in a very different manner from what their church does really profcfs, and their people continualiy pra6tife. For you muft know, that there is a vail difference betwixt P^opery as it * Piefcnt Sutc of the Contiov. ^c. publilh'd 1587, p. 10. Saints and Images, ^c. 275 it is fet to view in England^ and what it is as ex- ercifed in Italy ^ or. any other Popiih countrieSj where the civil government is fubjefted to it, and it is able without check or referve to pradile all its arts, and to appear without difguife with all its pageantry and pomp. But Protellants mufl not betoldallat once 5 there are feveralmylleriousand important things, which are not fit to be commu- nicated to thole, whom they are endeavouring to gain over to the RomiJJo church: Thefe things mull; be referv'd, till their profelytes are got into fafe cuftody > and afterwards when they have gi- ven away all liberty of judging for themfelves, and are brought to believe every thing the church fays to be true, then they may be trulled with the difcovery of ^even the greatell: abfurdities 5 for they have now gone too hx to recede > and if they dii- cover any hefitation, or give fufpicion of their be- ing {hocked at fuch difcoveries, their fincerity is immediately queftion'd^ and where the church has power in her hands, they muft expe6b fome mo- therly corre6tion for their untowardnefs j and 'ti» well if they efcape being burnt for hereticks. It will be proper here to coniider the feveral evafions, whereby they think to excufe their wor- ihip of the Saints from the charge of idolatry j and the feveral arguments, by which they fupporc tjie doiSbrine and praftice of their church in this- matter. I . They tell us, that the veneration they pay to Saints is very different from that honour, which they give to God. " There is no comparifon " between the one and the other : No, God for- " bid, [ay they^ for this would be a high treafon " againfl: his divine Majefty."*' To fupport themfelves herein, they have forged a number of diilindions, which if fairly examined cannot be of any fervice to their caufe. They men- T i tion ♦Prpf- pi Cath. faith, p. 39, 176 The Verier at ton of tion feveral kinds and degrees of worfhip \ fupreme and fubordinate > abfolute and relative > terminative and tranfient y proper and improper -, primary^ and fe' condary > thefe and many other diftinclions they have contrived to puzzle the caufe and delude the igno- rant people. I anfwer : fhe nature of the thing will not admit fuch fubtle diftin^tons. Religious worlliip is but one, as the object of it is God alone. 'Tis plain our Saviour underitood it fo> for in his an- Iwer to the devil (which I have mentioned before) 'he tells him that God alone is to be worlhipp'd. If there were degrees in religious worihip, w^e may prefume that the devil himfelf had fo much modefty as not to ask the higheft degree of it -, nay he ask'd no more, than what the church of Rome feems to me to pay to Saints and Images every day 'y Fall down and worjhip me^ or by falling down w orfhip and do honour to me : the outward a6b as it feems would have contented the devil. But this Chrifi refufes -y and for this rcafon, becaufe we are to worfhip the Lord our God, and ferve him only: And this muft be underitood to deter- mine, that not the leail degree of religious wor- fliip is to be given to a creature j whether it be fiippofcd to be a good or a bad fpirit y a living Saint in heaven or a wooden one on earth. Again 5 The [acred fcripture no where mentions any fuch diflin5lions : If it did, we iliould have heard of It from our adverfaries long ago, but they do not pretend any fuch thing f, their particular doc- trines have no foundation in the book of God, and therefore they give us very little trouble on this head : They derive their original elfewhere, and ai e generally the offspring of vicious or afpi- ring minds. St. Paul tells us, that he delivered the whole counfel of G o d j if therefore he fays no- thing of thefe dillinftions, 'tis plain they have no foundation. Saints and Images, ^c. 277 foundation, nor are they of any ufe in the church of Christ. Further j Tloe coynmon people neither know nor oh' ferve thefe difiindtions ^ confequently they cannot plead the dillin6bions to excufe themielves from the charge of idolatry. Tho'bytheby, I doubt not but the poor ignorant devotees of the church o^ Rome are in a lefs hazardous flate than their wife and learn- ed men j who have opportunities and advantages of knowing better, but wilfully fhut their eyes againft the light. Thefe fubtle and nice diftin61:ions may ferve as toys for children to play with at prefent, but will not ftand the tell at the great day. Once more ^ Even their own learned men differ with refpe^l to thefe diftin^ions^ and do not equally maintain them. Their grand advocate Cardinal. Bellarmine fcruples not to term the worlhip due to Saints, an eminent kind of jldoration : ^ And fays another man of great renown amongft them 5 " We " honour the Saints not only with that worihip, '^ which we pay to men, who excel in virtue, i^c. '' or any other dignity ^ but alfo with divine wor- ^' fhip and honour, which is an a6t of religion." \' This we take to be downright idolatry > but Ifup- pofe the w' riter himfelf had a diftruil, that he had gone too far 3 and therefore to help himfelf oif, he adds, '^ But we do not give divine worjUiip and ^' honour to the Saints for themfelves-y but for ^^ God, who hath made them Saints." But who can imagine, that he, whofe name is J e h o v a h, will be thus trifled with, or fuffer his glory to be thus given to others. But there is another noted diflinftion which they have formed for their relief 5 we hear of it from every writer in the controverfy j I mean their La- tria and Dulia^ two forts of woriliip, as they alTert > the former appropriate to G o d j but the other being of a lower nature may be paid to xA-ngels T 3 ' and * Prsef. de Eccl. triump. f A7.or. Inft. Mor. 1. 9. c. la* 17 S The Veneration of and Saints 3 who having a middle fort of excel- kiice between divine and human, are intitled to this middle fort of worfhip, betwixt that honour which is paid to Go p, and that civil re/pe^ which we pay to men accordnig to their feveral ranks and excellencies. But this* is a dilHn^tion without a difference j the promifcuous ufeof the words both' bv profane and facred authors deilroys thediilinc- tion entirely .=**= Beiides^ if there be any real dif- ference in the fignifi cation of the two worlds, I apprehend that the latter, which the Romamjh-^^' ply to Saints, is more emphatical and ftrong than the other J for it properly lignifies one devoted to the fcrvice of another j and in this fenfe the veri^ is ufed by the evangelifts,"^ No man can ferve two fnaftcrsy where the meaning mull be, no man can be entirely devoted or addi6bed to two, efpecially two that are oppofite to each other in their tem- pers and commands, t I cannot but obferve here that feveral learned men of the Romijh church have given up this long exploded diilin6tion. Ludovicus Fives iliows our of Suidas and Xenophon^ that thefe two words are ufually taken for one another. § Their learned Du- randus allows the fame as to St. PauFs ufe of the word.=** Cardinal BellarmineW and Fafquez tt are forced to own the diftin6bion to be unfcriptural, and that both the Hebrew and Greek words are pro- mifcuouily ufed : But the learned Nicolas Serrarius fpeaks out moft freely on this head, and tells us > that it is '' The opinion of the moll and the ^' wifell among them, that it is one and the fame '^ virtue * Hcfychius. GlofTa. LXX. Laurent. Valla ad Matt. iv. Ci'dMix pro Dei cultu ufurpatur, Aftsxx. 19. Rom.xii. 11. f Matt. vi. 24. and Luke xvi. 13. ^ Vid. Gal. iv. 8, and Whhbyz^Xoc. § Vid. Not.inAug.de Civ. Dei. ** Derit. Eccl. Cath. p. 410. ft Dc Sana. Beat. 1. i.e. i a. ^:\. Diip. 0 5.in ^.p.Sum.c. i. Saints and Images, ^c. %7^ " virtue of religion, which containeth both La- , " trla and Dulia.'"'^' tBut before 1 difmifs this head, 'twill be fit to ferve that the Ro'munijh have another fort of worlhip, v/hich is peculiar to the Virgin Mary, * She being a moll eminent Saint above ail the rcfl, muft not be put olf with that low worfhip they pay to Saints in common 5 but muii; have fome- thiiig, tho' of the fame kind, yet of a much high- er degree : This they call Hyper dulia 5 and 'tis fit every father fhould have the naming of his own child 3 this fort of woriliip is their own produc- tion, they may therefore have full liberty to call it what they pleafe. It is truly a very hyperbolical fort of worfhip > and raifes the bleffed Virgin to a degree of honour, which fhe never expedVed > and which I dare fay fhe would highly refent, if Ihe was acquainted with it j and feverely punifh her fond votaries for their profanenefs and blafphe- raies, if fhe had half the authority in heavenj which they talk of. Zp They tell us, that the honour which they pay to the Saints, they terminate on G o d, as its end : " They reverence the Saints with an inferior ho- '' nour as belonging to him, for his fake, andup- '^ on account of the gifts which they have re- '' ceiv'd from him."f The Bifhop of Condom^ the great reformer and new modeller of Popery in the lall century, has taught them this evafion.t And here comes in their dillinftion of relative and ahfolute w^orfhip : which if it would ferve their caufe, will likewife juftify all the idolatry of the Heathen world. I may as well worihip the Sun for God's fake and as belonging to him, as St. Domimck^ St. Francis^ or any other Saint the church of Rome can boaft of 5 I am fure we are more be- T 4 holden * In Litjn. 1. q. 17. f Prof, of Cath. faith, p. 39. ^ Vid.Exp.Doa.Cath.Ch.§.3.p.4, tZo The J^eneratton of holden to that glorious luminary of heaven for the beu-tit the wOiid receives from its heat and light, thin for any good mankind has ever receiv'd from }ijandrcds of nominal Saints in the Romip calendar. Befidcs, if I worlhip either the Sun, or Popilh Saints, I fhall not be excufed from idolatry, by faying I a6t thus for God's fake, or becaufe they belong to Go D ; If this be the reafon of my pay- ing them worfhip, the a6t of worlhip terminates on the objed 'tis direded to. This Ifuppofethe Romanifts will allow, when they are put in mind that according to their pretended fc heme, the wor- fhip they pay to Saints is a very low degree of worfhip > and I prefume they would not make the great God the objeft of any worlhip, but that which is fupreme and moft excellent. Befidesj ^ I did a thing for G o d's fake, I ought furely to have Go d's warrant for it 5 or at leaft fome fig- nification, that my doing fuch a thing would be acceptable to his Majeil^. 3. They excufe themfejves further by faying, that if the honour they pay the Saints be judged too great, their church has no where injoin'd it, but only declared it to be in her opinion fit and lawful. I allow that the Council of 'Trent fays, V/V good and profitable : A modell; way of fpeaking ! and would dp no great harm, if every one was left to judge of the fitnefs and advantage of fuch a prac- tice, and accordingly to follow it or not. But this is not the cafe. Even that Hime council goes further, and condemns all who think otherwife, as chargeable with impious fentiments. And be- fides > the creed of Pope Pms IV, compos'd by virtue of an order of this fame council, (and late- ly publilh'd) which every one in holy orders is obliged to fubfcribe and fwcar to, does expreily infiir upon this as an article of faith ; '' I do con- ^^ llantly hold^ that the Saints reigning together '' with Saints and Images, ^c. 281 " with C H R I s T are to be invocated." And this I think amounts to an injun6tion. But 'tis the conllant way of all impofers to reprefent their impofitions, only as what they recommend and think good and profitable: They injoin the ob- fervance of them, but are afham'd to own it. This worfhip of Saints, the Papifts fay, is not in- joined : But if I do not practife, and declare my belief of it, I cannot be admitted as a member (or at lead not as ^prkfi) o^that church > out of which it feems falvation is not to be found. Not in- join'd i but every prieft folemnly fwears to preach and teach itj and therefore if the common people are to be doers of the wx)rd as well as hearers of it, they muft donfider themfelves as obliged to this pra6bice. Not injoin'dj but if a man disbe- lieves it, or will not conform to it, he is immediate- ly pronounced a Heretick, may lofe his life for it, or however muft expeft everlafting damnation in the world to come. 4. We are told, the church of Rome means no more by addreffes to the Saints, than merely to beg their prayers : Ora pro nobis. They only pray to Saints to pray for them > " Prayer to Saints in *' any other fenfe, as if they were the authors or '^ difpofers of grace and glory, they condemn as *' fuperflitious and impious."* So the new con- verts are taught j but they can't expe6t to be be- lieved by any, who have convers'd much with Popifh writings > unlefs fuch only, who leave it to the infallible church to determine for them the fenfe of what they read. We difclaim her pre- tend ons, and therefore take the liberty to quefti- on the truth of this excufe j and if 1 am not great- ly miftaken, we are able to confront them to the intirefatisfa^cion of all fincere inquirers after truth. Let any man read their books of devotion, their hours^ their offices^ their rofarieSj their breviaries^ and * Prof, of Cath. faith, p. 4a. i8i The Veneratmi of and their miJfaU^ and then fay whether it be not moft daring conhdence in the church of Romcy to fay they only beg the Saints prayers > 'tis pot/fta- $io contra faUum in the moll egregious hianncr > they might with equal modefty tell us, when we read their books, that we don't fee a word, a fyl- lable or a letter in them 3 that it is all a deceptio i;f- fus : There's nothing but blank paper, never il-ain'd by ink j the words are only imprinted upon our ima- ginations. If my fenfes deceive me not, I read fuch and fuch dire6l addrefles to the Saints j and if my reafon fails me not, I am fure thofe prayers are more than a bare asking the Saints to pray for us. In anfwer to this plea of the Romijh church, I fhall fugged a few hints, ^ 1 . They formally pray to the Saints, and with an equal Ihew of devotion, as they pay to G o d himfelf . T hefe addreffes to Saints are attended w ith all the folemnities of religious worihip > they are mix'd in the lame fervice with prayers to God j the fupplicants are in the fame humble poflure upon their bended knees, or proflrate on the ground with hands and eyes lifted up to heaven i and all this in places dedicated to God's fervice, and at the hours and feafons appointed for it. 2. They apply to the Saints for their help and affi- fiance as well as their prayers : fo the council of I'rcnt teaches : * by which they mean more than their prayers, or elfe 'tis an idle tautology. No queftion but they meant more, tho' they did not care to fpeak more plainly : they left it open for o- thers toa£b atpleafurej and to this is ,owing the monfirous heaps of blafphemous expreffions, which zealous Romanifts in the heat of their devotio ns have addrefs'd to the Saints. If they do not expeft their help^ as well as their prayers, what is meant by begging the Saints to ' makehafte to their relief} and why do they pray to particular ♦ Ad eorum orationes, opem auxiliunK^ue confugere. Sejf. if. Saints and Images^ 8fc. 283 particular Saints* in particular cafes? Their Saint Peter iure mult have the greatefl intereft in the court of heaven, next to the Virgin Mary j methinks they Ihould run to him upon all occalions . But the truth is, they have borrow'd their theology from the pagans 5 and fo they have a variety of Saints and Sainteires, to anfwerthe Gods and Goddefles in the heathen world. And as the feveral kingdoms of the earth were formerly fuppofed to be under the pro- te6i:ion of different Gods 5 in like manner are they now confign'd over to the guardianfhip of feveral Romijh Saints. Time was when thefe nations of Great Britain zndi Ireland \^cyq, taught to apply for help to St. George^ St. Andrew^ and St. Patrick, Bleiled be God our eyes were open'd by the Refor- mation: And I truft' we are now under a furer pro- te6bion s that God himfelf will be our defence > and that neither i^o;;^^ nor hell fhallever prevail againll us. The church of Rome hasalfo particular Saints far particular difordcrsj which plainly intimates, that their truil is in the Saint apply'd to i or elfe they might beg the prayers of one Saint as well as another. They have St. Anthony for inflammati- ons 5 St. Petronilla for the ague> St. Sigifmund for fevers > St. Margarita for help in child-bearing j St. Roch for the plague, and infectious difordersj St. ApoUonia for the tooth-ach > St. Lucia for fore eyes 3 St. Ottilia fordeafnefs: There is a number of others, who prefide over the learned profejjions^ or overparticular focieties 'j or who will prote6t the foldier and the failor from wars and tcmpelb. Be- fides many hundreds more, which are not worth naming : There is however one Saint, who I fear does not come in for his fhare of devotions, tho* perhaps as much needed, and I queilion not as able to help as any of them > I would efpecially recom- mend it to the new converts to pay their firft com- pliments to him 5 'tis one St. MAthuriny who it feems 284 T^^ Veneration of feems has an admirable noftrum foi* the cure of fol*- ly too. To thefe their tutelary Saints the Romanifts ad- drefs their prayers, imploring their help, and ask- ing from themfuch bleflings as none but God. can give. The mariners in the fhip with Je/^^^, when in danger of being caft away, cried evary man unto his GoD.^ Natural religion teaches to run to God, whom the winds and the waves obey : But a papift is dire6ted to have recourfe to the help of St. Nicholas, And thus in cafes of ficknefs, or any o- therdiftrefs, we are to call upon God, the great phyfician and an almighty Saviour; he has encou- raged us to call upon him in the day of trouble^ he has bid us do fo, he has promised deliverance^ and then cxpe6ts that we {houXd glorify fiim.f To pray to the Saints therefore for thefe bleffings, and to direct thankfgiviogs to them, when we are delivered from threatning evils, is an unwarrantable infringement of the prerogatives of God, and a giving his glory toothers, which he will highly refentandpunifh. Innumerable inftances of fuch prayers to Saints for their help might be produced out of the devo- tional writings o^ Romanifts^ and fuch as are licenfed and allow'd by authority. They can't deny that St. Peter is invocated, " to untie the bonds of their ^^ iniquity, and to open the gates of heaven to *^ them f* and that all the apoftles are called upon, '' to abfolve them from their lins, to heal all their " ipiritualdiforders, and to increafe their virtues." If their memories fail, we can tell them of pray- ers to Saints, that they would " illuminate y fur- " nifhwith all grace; grant the pardon of (Jn^ " protect from the power of the devil; comfort ^^ under all troubles ; blefs with health of body; '* vigour of mind and peace of confcience ; and '' finally that they would deliver them from hcll^ "' and raife them to the enjoyment of heaven." AU ♦ Jon.i.^. t Pfal.l.ij. Saints and Images^ &'€s 285- All this I prefume is more than a bare asking their prayers. I amatnazedthatany inthe Romifi church. ihould have the front to deny their praying for the Saints immediate help. One of their own writers tells us, that " the prayers made to and delivered '^ by the Saints are better than thole made by « Christ."* Their grand champion Cardinal Bellarmine by way of plea fays J " thattho' the words ufed upon '^ thofe occahons may feem to imply more, than '' a bare praying to the Saints to pray for us, yet ^' this is the whole they intend."f A forry ex- cufe truly! I dare fay they do not imagine, that all who ufe liich prayers mean no more by them : How many thoufands are there who ufe them without any fuch intention? and how can the fenfe of a prayer be known but by the natural fignification of the words ufed? What is the reafon that fuch forms have not long ago been alter'd and new modell'd and adjuftedto the meaning of the words, when they have been fo often objeded againft the Church of Rome ? Sure that infallible church can frame pray- ers in a more confiftent manner, to make words and fenfe agree > 'Tis plain the governors of that church do fcandaloully negle6t the fouls of men by not altering thefe forms, and fo the ignorant are led intofnares y orelfe that they approve of fuch pray- ers, and delire the common people ihould under*- iland them according to the common ufe of the words. I doubt not but this latter is the true cafe > for by this pra6tice many profitable ends are an- fwer'd for the good of the church ; and this appears tome to be the grand view aim'd at inthe whole fcheme of Popery j By this craft they get their gain. I muft under this head take particular notice of the hyper dulia^ or extravagant worihip, which the Roma» * Salmeron in i Tim,ii. dif,8. p. 467. fDebeat.Sanft.l.i.c. 17. 1^6 The Veneratmi of Roman church pays to the Virgin Mary > and which cannot without the moll open inconliilencebefaid to intend no more than asking her prayers. In mere companion to my auditory I mult omit manyinitances in lupportoF the charge I have ad- vanced againll the church of Rome y they are fuch blafphemous expreflions, which truly pious Chrif- tians will Icarce be able to bear the hearing > and yet 'twill be neceflary to mention ibme : for other- wife we fhall be told that the charge is filfe. The Roman Breviaries^ the Offices of the blellcd Virgin, and our Lady^s P/^/z'^r will furniih us plen- tifully. Thefe books, tho' loaded with blafphc- mies, are not prohibited, nor have they ever un* dergone any ecclefiaftical cenfure 5 and therefore in all reafon may be fuppofed to be allowed by the church. Our Lady's P falter particularly is allowed and approv'd, tho' 'tis no better than a vile bur- lefque of David's Pfalms > the name of Lord be- ing erafed, and the name Lady being put in the room y fo that the jull flights of devotion ufcd by the fweet finger of 7/r^^/ to the great God, are here facrilegiouily apply 'd to the Virgin Mary. 'T was the notable performance of Cardinal Bonaventure^ a Fr and [can friar j it is printed at large in the fourth Tome of his Works under publick licence, (by the command of Vo^z SixtusN ^ andthepermifHon of fuperiors.) And for this and other his extraor- dinary piety, this blafphemous creature was after- wards canonized for a Saint. The high titles the Romifi church gives the Vir- gin M^ry in their addrelles are not to be born: I'll give you a fpecimen, for all which I have my vouchers. She is called the " mother of mercy > ^^ queen of heaven > fountain of compafTionj the '' vein of pardon -y the hctpe of the world y the *' fure refuge of the diltrelTed y the caufe of all •" creatures j the founder of all blcffings 5 thcau- ** ,thor of falv^tio;i ^ fovereign light of the world >" and Saints and Images, ^c. i%j and to finifh the whole, ihe is addrefs'd to as ^' the inexhauftible fountain of all good, and all ** perfe6b," orabfolutcly perted. There are none of thefe titles can be applied to her with pro- priety > and mofl: of them not without the higheit blafphemy and idolatry : Particularly can the cha- ra6ber of all prfeB^ and inexhauftible fountain of all good be applied to any being but God without horrid blafphemy ? To addrefs to any but God un- fler this chara6ter is barefac'd idolatry : The invok- ing and venerating the Virgin Mary as fuch, is ma- king an idol of her 5 butleikhey ihould be thought to be wanting in any inllance of refpecb to her, they tell us '' that God has given her half his kingdom'; *^ and that no favours are granted here on earth, ^^ but what firft pafs thro' her holy hands ; with- *' out her there is no pardon \ 'tis ihe procures the *' expiation of our fins, and 'tis thro' her prayers *' our fouls are cleanfed >" *= and another of their writers fays, " 'tis morally impoflible that any *' who has a true devotion for this good Lady can ** be damned. "t Again ; they expe6i: help from the Virgin Mary by virtue of her authority in heaven : 'Twas origi- nally a mad flight of ^ow^'y^/^r^r^'s, " OhEmprefs " and our mofl kind Lady, by the authority of a- " mother command thy moil beloved Son j" But it is to be found in the Mafs-Book^ printed at Paris 1654. I'll mention a pafTage or two out of prayers direded to this exalted Lady. '^ Oh " mother of my God, bepleafed to makemepar- " taker of that faith, that devotion, that love '' and humility, that purity and holinefs, with ^^ which thou thy felf didft often communicate, *^ /. e. receive the Eucharift."t Again, " We ^^ praife, wc blefs, we glorify, wc give thee thanks. " wc ^ L'Off. dela Sainte Viergc Marie, I«j^«i68i.p. 53. t Mendof. Virid. 1. 1. prob. 9. ^ L'AngeCondu6l. daas la devotion Chretienne, p. i"?. 288 The Veneration of ^' we love thee, with all our heart, with all oui* " foul, with all our flrength > we offer, give, con- *' fecrate, facrifice to thee this fame hearty take " it, poflefs it whole, purify it, enlighten it, " fand:ify it > that thou mayft live and reign in it " now, and always and throughout all ages."*' Once more \ the frequency of their addreffes to the Virgin Mary is an evidence of their undue re- fpeft to her. "VYvtix Rofary^ which they pretend the Virgin Mary herfelf infpired, and deliver'd to St. i)o;;^i«/V about the year 1 210 i and which, one of them fays, is a hook that cannot he valued at its full worthy conlifts of an hundred and fifty jlve Marias J and fifteen Pater Nofiers-y fo that here are ten addrefles to the Virgin, to one direfted to God 3 an equitable proportion befure ! Is not this exalting a creature above God ? But no wonder at this, if it be the opinion of the Romanifts in general, which St. Bernardine de- clares as his own, that the Virgin's reply to the Angel G^^r/>/'s falutation> Behold the handmaid of the LORD^ he it unto me according to thy word ; i" was fo highly meritorious, " that by that a£t fhe has '' doiie more for God, than God for her and ajl *^ mankind 5 and that men may fay to their comfort, " that upon the Virgin's account God is moreobli- " gedtoman, than they are toGoD."t Oh hor- rid blafphemy! Monflrous impiety ! This the lan- guage of a Roman Saint, venerated as fuch by the holy church j it fhould rather be abhorr'd as the language of a tongue fct on fire by Hell. I have been the larger on this head, as it is the turning point of the controverfy > and I hope I have fufiicicntly ihow'd that the church of Rome does fomething more, than pray to Saints to pray for them. And yet they add, f . That • lb. p. i8r. fLukei.jS. \ Bernard. Senef. Serm, 5i . art. i. c . ii. Saints and Images, &c. 289 f . That what they do is really no more than de- firing the prayers of fellow-laints on earth .§ This plea is confuted by what has been juft mentioned, upon fuppofition that the Romijlo church adually prays to Saints for their afliilance. But we will wave that> and only fay, that common fenfe will really point out a vaft difference between the two cafes mention'd. Befides j the council of Trent meant more: This is plain, becaufethey found the reafon of praying to the Saints upon their reigning with Christ j which would be downright non- fenfe, upon fuppofition that the regard paid to the Saints in heaven, was not fomething more than the regard due to Saints on earth 5 and the invocating the former was not widely different from asking a fharein the prayers of the latter. The fame coun- cil direfts to invocate the Saints, in the manner of fuppUcants '^ which furely infinuates more than the hare asking a favour of a living friend, with whom we converfe. When fellow-faints are removed out of the reach of civil converfation, they are no lon- ger to be applied to for any favour 5 and it would be no greater an abfurdity to fall down upon my knees here at London^ and to pray to a living Saint at Tork 'y than to direft a prayer to a departed Saint, fuppofedtobe in Heaven. Everyone fees amani- fell difference between bowing the knee in a civil falutation of a friend prefent with me j and the bowing down in a folemn prayer, and calling aloud to a fellow -faint, who neither hears nor fees me. 6. The church of Rome^Xc^diS antiquity for this pradice. The council of T^rent fpeaks ot it as the ufage of the apoftolic and catholic church from the beginning of Chriflianity. * Bellarmine ^ and A^ zorius + affert, it was approved by all the Greek and Latin fathers. In anfvver to this I would offer two things, U I. That § Prof, of Cath. faith, p.43.Vid.Bp.Condom.loc,cit. * SefT. If. f De eccl. tnump. I i.e. 6, :^ Inft.raor.T.i.l. 9.C.10. ipo The Veneration of I. Thatfuppoling what they aflert be true; yet this will not prove the lawfulnefs or fitnefs of the practice. It proves no more, than that thofe fa- thers were of that opinion ; but this does not infer an obligation upon us to be of the fame mind. Our religion is to be learnt from thefacred Scriptures, and from no other authority. If the word of God appoints any religious worihip, I am bound upon my allegiance to my Lord and Master to con- form to it : If the word of God isiilent as to any a6t of religion, all the fathers, councils and popes that ever were have no authority to bind my conici- cnce; 'tis a bold invafion of the rights of Jesus Christ, the only lawgiver to his church > and in duty to' him I am bound to bear my tellimony againft fuch unwarrantable ufurpation. He has left no de- puty, or vioar on earth, neither has he qualified any for fo important a trull. But . 2. I deny the truth of their aflertion j andinfift upon it, that they have not antiquity on their fide. There are fathers, againft fathers, councils againft: councils, popes againft popes > and fome of each fort againft themfelves : fo that if we were to be guided by authority, weftiouldbeatalofs whereto fix, and every one muft be allow'd to chufe his own mafter. However, if antiquity be of any confe- quence in determining matters of religion, the car- lieilmuftbe thebeft : and this is clearly againft the church of Rome in the affair now before us. Archbiftiop Ujber^ who had as accurate a know- ledge of antiquity as molt men, tells us, that " as '' to the fir ft 400 years after Christ, for nine parts " of that time, not one trueteftimony canbepro- '' duced out of any father in favour of this do^rinc ; " but theie kind of men ( fays he) havefo inured '' their tongues to talk of all fathers and all " writers, thatthey can hardly ufe any other form *' of fpeech 3 having told fuch talcs as thefe fo of- " ten Saints andlm^gtSy &^c. ipt ^* often over, thatatlafttheyperfwadethemfelves " that they bevery true in good earneft." ^ Cardinal Perron^ Richlieu^ and other learned wri- ters amongft the Romanifts own, that the invocation of Saints was not pra6tis'd for the three firft centu- ries : The Reafon they aflign is a very remarkable one, and what fhould for ever have kept that prac- tice out of the Chriftian church 5 'tis this, becaufe praying to the Saints would have been too much like the pagan idolatry, and fo have obflru6ted the fpreading of the gofpel, the heathen juftifying themfelves by this praftice. And by the by, I verily believe that the fuperftitions and fopperies of Po- pery have done more prejudice to the Chriftian caufe than all the open oppoiition made by Jews or Infi- dels. The firft fymptoms of this worfhip did not ap* pear till towards the end of the fourth century 3 it jfeems to fpring out of the regard which the Chrif- tians at that time fhow'd to the memory of the mar- tyrs 5 they frequented their tombs and ereded altars there, praying to G o d and engaging themfelves to a ftri6b imitation of the virtues and piety of the de- parted martyrs : But by degrees, as the church got into ealier circumftances, men grew wanton and fu- perftitious \ and the regard they at firft paid to G o d at the tombs of the martyrs, adoring him for the ^^d- vantage of their examples, dwindled into praifes and eulogiums of the Saints themfelves. Inthefe they ufed fone apoftrophes and rhetorical addreiles ; from hence arofe a fuperftitious regard to them, and at laft it grew up to a dire6b invocation and adoring of them."^ It would be endlefs to multiply quotations out of the fathers, which I am furniihed with ; I ftiall entirely wave them, and only further add, that it does not appear that any publick prayers to Saints U z were * Anf. to Jefuit's Challenge, p. 41 1, 434. t YU. Spaa. Chr. fac. p. 865-. api The Veneration of were eftablifh'd till A. D. 787 by the id council af Nice : and this council was condemned by another held at Franco fiirt A.D. 7P4: and the invocation of Saints waslikewife condemned by a former coun- cil held at Conftantinople A.D.jf^^ where no left than 358 bilhops were prefent * It is upon the whole plain, that this was no dodrine of the firft and pureft ages of Chriftianity > and by what au- thority it becomes a duty now, it concerns them to confider, who plead for the pra£tice. 7. It is further pretended, that out of reverence to the divine Majefty, they apply to him by the Saints, and this argues great humility. Thus in St. Paul's time, there was a fet of men at- tempted to introduce into the church Angel-worjhip upon the fame pretence of humility. The apoftle condemns it, as an inftance of humility, which Go D had not commanded nor did he expe A : Let no man beguile you of your reward^ in a voluntary hu" wility^ or, as it may be render' d, a volunteer in hu- mility 5 pleafinghimfelf in his humility, or affeft- ing it.-f The pagan idolaters pleaded the fame ex- cufe for the worihip of their inferior Gods j and faid, " By thefe we go to the great God, asbyof- " ficers we go to a King." St. Jmhrofe refuted this plea in mvour of heathen idolatry, and it will ferye equally for a confutation of the popijh. His words are to this effe6t, '^ Is any man fomadorun- *' mindful of his falvation, as to give the ^^ing^s ^' honour to an officer of his court ? which if a man " does, heisjufllycondcmn'dasguilty of treafon: " and yet they think themfelves not guilty, who ^' give to a creature the honour due to God's name, ^^ and forfaking God adore their fellow-fervants, as '' tho' any thing greater than that was referved for '^ God himfelf '' He goes on and ihews the diife- " rence * Id. i;if, gcfeq. f Col. ii. 18. 0CAWV fv rctiTim^focu*/'.. Saints and Images, ^c. 293 rence of the two cafes > " therefore (fays he) we '^ go to a king by his officers and nobles, becaufc " the king is but a man, and knows not of himfelf ** whom he may moil fitly employ in the admini- '^ flration of his affairs : his officers and courtiers ^^ mull enquire the chara6bers of men, and recom- *' mend to him 5 a king is not able to do all by him- *' felf. But there is no need of one to recommend <' us to the favour of God 5 a devout mind is a fuf- '^ ficient recommendation to him, from whom no- ^^ thing can be concealed, and who knows the de- « fertsof all;'* I can't help remarlqng here, that one grand caufe of errors both in faith and practice, is a pretending to be wife above what is written j and concluding what is fit to be fettled in the matters of God, from what is ufually done amongft men. 'Tis a foolilh conceit, that God is fuch an one as ourfehes^ which difpofes men to make alterations in the conftitution and fettlement of his kingdom, and boldly to invade his royal prerogative : God will furely fooner or later reprove thofe, who dare treat him in fo free a manner.^" But when the church of Rome is got into this fit of modeily (for 'tis not her natural temper) let her beask'dj Where is humility oi' reverence to the great God in pretending to didate to him, or de- termine the iitteft way of accefs to him, when he himielf has direfted a very different one ? An earth- ly king would feverely refent fuch fancy infolence 5 and would not treat the daring offender with that patience and forbearance, which the blefTed God exercifes towards men. It is well for us, that God is not altogether fuch an one as ourfelves. I am ime xhQRomiJh church would give a much flrongcr evidence of her reverence to God, than ever yet (he has given J if fhe would clofely adhere tothcde- U 3 clarations ♦ Arabr. Comm. ad Rom. i. 294 -^^^ Veneration of ckrations of God's will, as they are recorded in the facred Scriptures > and make that infallible book the only rule, whereby to regulate faith, and wor- fliip, and manner of life. Having fully ftated thtRomiJh doctrine of invo- cating the Saints, and fairly confider'd all they have to fay in fupport of fuch a praftice y II. I ihall now produce fome arguments againfl it, to ihow that it is not only unprofitable^ but like wife unlaivful. I. We have no command of God for it. In all our difquifitions about religion we are to confider the blefledGoD, as the redor of the world, who has an unqueftionable right to prefcribe laws to his rational creatures : thefe laws, fufficiently notified, we are bound to obey. Accordingly God has re- veal'd his mind to man in the facred Scriptures, thofe {landing oracles of our holy religion. What- ever inilitutions we meet with there as appointed by God, we are religioufly to comply with 5 what- ever elfe is appointed by others, if it have no foun- dation in the word of God, we are fo far from be- ing obliged to the pra61:ice of it, that in honour to God we ought to protell againfl it, as a bold ufur- pation of the divine authority. In the cafe before us, the pra£lice of the Roman church is altogether W//;?/i^r)', without any dirc6ti- on of God, our adverfaries themfelves being judges s for they don't attempt the proof of it out of Scripture. Now fuppofing that God, as the fountain ol honour, may, confidently with his own dignity, make a grant of fome fort of religious woriliip to Angels or eminent Saints, his favourite friends, devir to him > yet if he has not {^cn fit any where to mak e this grant, who dare give his glory to another ? Who can anfwer to his Majcfty the bold infringe- ment of his prerogative .^ Can the invocation of Saints Saints and Images, ^c. k^^ Saints be thought agreeable to God, when he has ' not given us the leait intimation that it is fo? If this was neceflary or fit, is it not furprizing that when fo many directions are given about prayer in the wordoF God, we fhould no where be taught this lefTon ? Efpecially when we are bid to pray for one another, and to ask the prayers of fellow-chriftians in our afilidtions, is it not ailonifhing that we fhould not be direded to the Virgin Mary^ or fome other Saint of intereft in the court of heaven, whofe prayers the church of Rome tells us are very meri- torious ? But not one word in all the book of God looking this way. And can any one fuppofe that a matter 6f this confequence would have been omitted, if God had intended or expe6bed any fuch thing ! But there is neither command, nor exam- ple, nor promife to encourage the pra6bice, nor threatning to thofe who negled it, upon which to graft this do6brine, in the whole Bible. Their own do6tors bear teftimony to this 5 Ban* nes^ Cotton^ Bellarmine and Perron : and this latter confelTed to IfaacCafauhon^ that he himfelf never prayed to Saints, but only as he went in proceflion * He had the checks of confcience, that what he did was wrong, but yet he muft fave appearances, and do it to fecurehis credit with Men of that intereft in which he was imbark'd , parallel to the cafe of Na^ aman^ In this thing the Lord pardon thy fervanty Scc.f In a word, nothing muft be allowed in God's woriliip,but what we have his warrant for > fo that the very filence of fcripture is enough to condemn the praying to Saints. But, z. The fcriptures are very ftrong againft this worftiip. Our Saviour's anfv/er to the devil, already mention'd, appropriates religious worftiip to God, and confequently excludes the Saints from any right U 4 ar * Vid. Andr. opufc. poflhum?. f 2 Kings v. i3. t^6 The Veneration of or claim to prayer, which is a principal part of worihip. The worfhip of Angels is exprefly forbid by the Apoftki and the chriflian converts, to whom he writes, are warned againft being beguiled into the pradice : '^ By parity of reafon the worfhip of Saints mufl be condemned j the Saints cannot be fuppofed to have higher pretenfions to this homage than the Angels, if they be allowed to haveequaL An Angel reproved St. John for an attempt to wor« ihip him 5 he fell at his feet to worjhip him^ (a com- mon pofture of image'ivorjhippers in the Romijh church ,) fee thou do it not^ fays the Angel, lam thy fellow 'fer^u ant ^ and of thy brethren that have the tef- timony of Jesus > worfhip God : t He is the only adequate objeft of religious worfhip > the higheft Angels and the moft exalted Saints in the heavenly world, are but our fellow-fervants 5 we all belong to one family and ferve the fame mafler j thofe^^oi;^, indeed, in a higher flation 5 wcbelow^ in the flation afligned us for the prefent, but in expefbation of advancement in God's due time. The do^rine of devils^ which the ap o file tells T?- mothy of,t as what would be taught in the apoflacy of the latter times, I apprehend to be nothing cue than this idolatrous worihip of Saints in the Romifh Church, borrow'd from the worfhip of Daemons or inferiorGods inthePagan world. A parallel might be drawn between the one and the other >** but inflead of that, I clofe this head with a paflage of one of their own writers > " Many Chriflians, fays he, '^ do for the mofl part tranfgrefs in a good thing, ^^ that they worfliip the Saints and SaintcfTes, no ^' othcrwife than they worfliip God himfclf ^ nor '' do I fee in many things, wherein there is any '^ difference between the opinion which they have " of * Col. ii. 18. f Rev. xix. 20. ^ iTim. iv. I. ♦* Vid.Jof Mcde of the apoflacy ot the latter times. Saints and Images, ^c. x^y *' of their Saints, and that which the Gentiles main- " tain'd concerning their Gods." ^ 3 . This pra6tice highly derogates from the ho- nour of God. As God was the maker of all things, fo 'tis his glory to have all his creatures de- pend upon him, and dire6b their eyes to him for the fupport of the feveral natures which he has given them, and for a fupply of needful bleilings. Praying to the Saints for a fupply of our wants mull; certain- ly leflen our fenfe of dependance upon God, and obligation to him j and this infringes his honour. It is an affront to God, as it is without his war- rant or dire6tion. And, It is injurious to God, as it argues Low and mean thoughts of his Majefty. It looks as if we did not cfteem him that almighty, wife, and good being, which he really is. For did we firmly believe his infinite wifdom^ wc fhould fcarce pretend to pre- fcribe or fettle the way of approach to him, and that different from his own appointment. Were we thoroughly perfuaded of his immenfe goodnefs and compajjion^ we Ihould not dcfire fuch a number of advocates, as if God were almofl inexorable. And were our minds properly imprefs'd with a fenfe of his almighty power y we fhould not run to Saints or Angels for their help 3 but have recourfe to him, who is the Lord of angels and men, and can im- ploy any of his creatures as inllruments to compafs his ends, and to promote the happinefs of thofe who truft in him and pray to him. 4. It is highly injurious to Jefus Chnft. And thus it \s partly y as it defeats one grand end of his coming into the world, and fetting up the gofpel-kingdom in it, z'iz. to d^iiroy idolatry ^ which in the ftrong- efl fenfe is the work of the devil. See i ft Epiftlc of John^ and the chapter where the text is. But * Lud. Viv. in Aug. dc Civ. Dei, 1. 8. c. it. 2p8 The Veneration of But it \% principally injurious to Christ's inter- ceffion. The Papifts can't allow this 5 tho' every one may fee, that having recourfe to the prayers, the help and afliftance of Saints muft be an affront to that one mediator between God and men^ the man Christ Jesus : it is an inlinuation, that he is not thought fufficient to manage man's caufe with God without the aid of aflilting Saints or Angels. As the notion of two Gods is herefy againft natural re- ligion > fo the dodrine of more mediators and in- tercelTors than one, is herefy againft the gofpel. *l!here is one God, and one mediator between God undmen^ the man Christ Jesus, who gave himfelf a ranfom for all.^ Now is not applying to the Saints for their prayers and their help a barefaced oppofition to this gofpel dodtrine, and an open in- jury to thebleffed Jesus ? but itfeems thefe men are better acquainted with the mind of Christ than his own Apoftles > or otherwife St. John was greatly miftaken, when he tells us > if any man fin^ we have an advocate with the Father^ Jesus Christ the righteous : He ibould furely have laid, we have ma- ny advocates : But this do&rine was not true in St. John's dzySy tho' the church o^ Rome has determi- ned it now. I prefume mother church was in one of her fits of modefty, or in a penitential mood, when fhe ap- pointed this worfhip of Saints; For befides the profit it brings in, which we do but hint at : I can imagine but two inducements fhe could have to in^ ftitute fo extraordinary a fervice > namely, either^ the good mother was fenfible of the abominations of her children 5 nor had rcafon to imagine they would mend their manners, when they had the be- nefit of her indulgences j and fo concluded they would ftand in need of all the prayers and all the merits ihe could fcrape together for them : Or elfe, being %iTim.ii. f, 6. Saints and Images, &^c. zpp being confcious how fhe had departed from the gof- pel of" Christ, fhe concluded that fhe could not with any modelly apply to him, whom fhe had highly affronted, and therefore fhe dire6ls her poor children to the patronage of others, whom for that purpofe fhe had exalted to great honours. According to the conilitution of the gofpel, we may as lawfully make to ourfelves more Gods, as we may more mediators than one. But to evade the force of this reafoning, the Romijh church has framed a very fubtle diltin6ti- on between a mediator of redemption^ and a media- tor of intercejjion ', the former, they fay, belongs to Christ folely^ the other the Angels and Saints in heaven are intituled to. But the fc riptures give no countenance to fuch a difl:in6tion. They plain- ly teach us, that the intercefiion of Christ is founded upon the meritorioufnefs of his death and fuiferings> his giving himfelfa ranfom {or uSy and being the propitiation for our fins, claims for him, and fupports the character of our inter cejfor. Thefe are mutually dependent and clofely conne6ted. He is exalted to the right hand of G o d, as a reward of his fufferings, and there he fits to make inter- ceflion for us : Whoever therefore advance any to be aiFefTors with Christ in this important work, they undervalue his merits, and rob him of his glory. The clofe connexion of redemption and inter- cefTion our adverfaries feem to be aware of 3 an4 therefore to folve the difficulty, Bellarmine fays, the Saints are mediators by participation 5 but this is with the fame propriety, as he elfewhere calls them Gods by participation. Accordingly the church of Rome makes no fcruple in her public k prayers to beg God's pardon, mercy and favour on account of the merits of the Saints ^ and prays to them to obtain bleflings by virtue of their merits : They depend upon the merits of the Saints, and put; thcni- 3b o The Veneratton of themfelves under their proteftion with the utmoft fatisfaftion of mind, as if they were Gods. Bifb.of> Stillingfleet to this purpofe fays, '' I have known '' myfelf intelligent perfons of their church, who " commit their fouls to the Virgin Af^ry's protedbi- " on every day, as we do to almighty G o d's j and *' fuch who thought they underllood the doftrine " and pradice of their church as well as others."* In the celebration of the Af^y}, the prieft fays thus, ^' We pray thee, oh Lord, by the ;?/^n/i of thy '' Saints (he kifles the altar) whofe relicks are *' here, and of all thy Saints, that thou wouldft '' grant us the pardon of all our fins. Amen." i* Not a word of Christ in the prayer. But none of their doftors, that I know of, ever deny'd the merits of their Saints, and therefore we may dif- mils this headj for every one muft fee that by this praftice great difhonour is done to Christ, as if he needed the afliftance of the Saints, in order to the fuccefs of his interceffion : Nay, fome amongft them have carried the matter further, and have not fcrupled to fay, '' that the interceflion of the *' Saints is fometimes more available than '^ Christ's."^ And another fays, " he can* '^ not tell which to prefer, the Mother's milk, « or the Son's blood." § f . This invocation of Saints is highly abfurd. For, It does not appear that they have any knowledge of our affairs here on earth, or can hear our prayers. The Romanifis prove they have, thus ; It is faid there is joy in the pre fence of God over one Jinner that repenteth : ^ And 'tis (aid the Saints fhall he equal unto the Angels j ^* therefore the Saints know of * Of Idol, of the Church of R^wf, p. 143. t Miff. Rom. Ed. P*m, 1684. •^ Vid. Salmer. ubi fup. cit. Hen. Titz.'Simon of the Mafs, I. %l |>.2. C. 5. § Cxr. Scrlban. in Amphit. honor. 51 Luke XV. 10. ♦* c, xx. 36. Saints and Images, &^c. ^or of the repentance of finners, and by parity of rea- fon, they know other things. But we fliou'd re- member that our likenefs to Angels, as there men- tion'd, is to commence at the refurre6tion 5 and then I prefume there will be no further room or need of prayers to the Saints. But if the inha- bitants of heaven have any knowledge of our af- fairs, 'tis mofl likely to luppofe they have it by revelation from God ; and upon this fuppolitioa 'tis monftroufly abfurd to pray to them j for then it will be thus : Fir ft pray to a Saint, then God tells that Saint, who it is that prays, and what he prays for> then the Saint muft go back to God and pray for fuch perfon, and for fuch a mercy de- lired. Can any thing be more abfurd than this, to fend God upon the errands of his creatures j or to fuppofe that to be done in heaven by God and his fervants, which would be laugh'd at as a foolifh and ridiculous farce, if afbed between a king and his fubjefts, or a mafter and his fervants on the ftageor this world. Again 5 if they could hear our prayers, 'twould be abfurd to pray to them, becaufe they have no power or authority to intercede. Thofe who pretend to imploy them in this fervice, fhould be able ta produce their commiffion. Further i Praying to them fuppofes, that they are fojfefs'd of divine perfections^ and fo makes Gods of them. Particularly it fuppofes, that they arc c»^- niprefentj omnifcient^ almighty^ and aU-fufficient : Thefe are incommunicable perfections of Deity, and can't belong to any creature 5 and yet thefe muft be fuppofed to be in the Saints, if all men, from all parts of the earth, and in all circum- ftances are to direft their prayers to them: I'll give a fpecimen of fuch a prayer j " My dear An- ^' gel St. Michael^ all the Angels, my Patrons and " Patronefles, Saints and Saintefles, whofefeaftis ** celebrated this dayj come and keep me com- '^ pany, 30i The Venerathn of " pany, and aflift me in my neceffities." * Be- fides 3 the power of knowing the hearts of men is by confequence afcribed to the Saints by this prac- tice of the church of Rome ; nor can the charge be evaded, fince the the council of Trent fpeaks of mental prayer as well as vocal. Mental prayers can come within the knowledge only of him, who fearches the heart j which God claims as his pe- culiar prerogative, / the Lord fearch the heart j f nor will he give this glory to another. Once more j this is abfurd, becaufe we may be fure, that the Saints themfelves will not admit this worjhip. St. Peter and St. Paul with the greatell abhorrence reje6]:ed it, while they were on earth, as an abominable indignity to the great God : and I prefume they have not lefs reverence for the divine Majefty now they are got to heaven. The Romanifts ufe this fort of arguing to prove that the Saints in heaven pray for thofc below 5 becaufe they did fo when they themfelves were on earth, and their charity is increafed by their fight of God in heaven. + Andlfuppofc charity is not the only grace or virtue the Saints will be per- fe6ted in, when they are got to heaven: Their charity is not fo perfe&ed fure, as to deftroy their other graces > it is not fo improved, as to abate their reverence to God, or their zeal for the ho- nour of their Saviour 3 their humility can't be turn'd into a proud afpiring to be equal with the fon of God. It was part of their excellence, while on earth, to have humble thoughts of themfelves, and an admiring fenfe of obligation to Christ their redeemer 3 they had learnt to account them- felves but unprofitable fervants to the great God 3 and when they had done their beil, 'twas the humble language of their fouls, Not /, but the grace of God * I/Ange Conduft. ^c. p. f . f Jer. xvii. lo. t Prof, of Cath. Faith, p. 41. Saints and Images, ^c. 303 God that was with me. And I preflime they will not be lefs fenfible of obligation to God, or of their own unworthinefs, when they have reach'd heaven j they will then caft their crowns at the foot of God's throne, afcribing the glory of all his works both in the kingdom of providence and of grace to him, I'hou art worthy to receive all ho- nour and glory and praife,* They, holy fouls, havt no notion of merit 5 and therefore know themfelves not to be qualified to intercede for others. I am inclined to think, that the Romijh church, was aware of this, and doubted whether truly pious Saints above would undertake to mediate men's concerns with God : And therefore to do them juftice, they do not rigidly infift upon it, that the Saints they worfhip, ihould be fuch on- ly as pafs'd the time of their fojourning in the fear of God, truly good and pious fouls j 'tis not ne- ceflary with them, that they fliould be ftriftly Saints^ in the full fenfe of that word, or in the efteem of God i 'tis enough for their purpofe if they are Saints of the Pope's making j and there- fore no wonder that we meet with fuch a different variety of names in their calendar j every maa may pick and chufe his patron, for there is choice enough. Some few there are on the roll, whofe praife is in the church of Christ 5 fuch as were great in- Itruments of promoting the gofpel, while here on earth > and thefe I doubt not fhine now with a glory, like the fun in the kingdom of our Father above. But others there are, who have left no remem- brances of them, only fuch as muft raife the juft indignation of every pious mind : Men of molt wicked and profligate lives, monfters in nature for cruelty, and of the moft bloody difpo- fitions. Witnefs here St. Dominic^ whofe memo- ry * Rev. iv, 10. 304 The Veneration of ry will ever be abhorr'd, for his having been the author and contriver of that curfed engine of per- fecution, the Inqiiifition : Witnefs likewife a Saint of our own country, the famous T^homas a Becketj who had no good quality belonging to his cha- rafterj pride and treachery compofed the manj he was a rebel to his king, and a traytor to his country J but being a bigot to the church, his iins were abfolved, (iV. zeal for the church will cover a multitude of fins ! ) and he was raifed to the dignity of a Romijh Saint > and became in a manner the idol of this part of the world for near 200 years : he perfedly eclips'd the glory of the other Saints for a while j nay, we are told, that whereas there were three altars in the cathedral church of Caiterbury^ one erefted to the honour of Christ, another to the Virgin Mary^ and a third to this St. Thomas \ the offerings at his fhrine came to about a 1000/. when thofe to the Virgin came not to f /. and to Christ nothing at all. And a noted hillorian tells us, that in one year, vi'z. A. D. 1410, there were no lefs than f 0,000 foreigners came in pilgrimages to pay their homage at this tomb.* Upon the whole, the church of Rome has no reafon to fallen the charge of idolatry in the heathen world, on their wor- fhipping evil Spirits j they can match the worft of them with fome of their Saints. Others of this facred tribe could be thus ad- vanced, one would think, for nothing but their folly. Their great St. Francis^ according to their own accounts, may be juftly fufpeded of wanting C<5mmon fenfe. His throwing away his cloaths, and running about Hark naked, was fuch a freak, that he ought either to have been whipped about the ftreets by way of punifhment for his impu- dence, or have been confined for a madman. His preaching ♦ R^/>f»'sHift. of Eng, V. 3. p. 48. Saints and Images^ ^c. 305" preaching to birds and beafts, and talking to them as fellow-creatures, was itupid and ridiculous. Once more > There are other Saints on their lift, who never had any real exiilence j no other being, but the imaginary one, which their own legends have given them : and their accounts of them are fo romantick, that one would imagine they could not themfelves believe there ever were fuch per- fons : witncfs their monftrous giant St. Chriftopher,^ who carried Christ crolsan arm of the fea> St. Longinus the Roman foldier, who thruil the fpear into Christ's body on the crofsj St. George y St. UrfuU with her iiooo virgins: and many others, whofe names are preferved among the Ro^ miJJ) Saints, though they never had a being amongil living men. 6. This worihip of Saints is very imprudent. For fuppoling it be allowable, 'tis a round about way> which common prudence would forbid us to ufe, unlefs God himfelf had directed it. No prudent man would try twenty methods to efFefib a thing, which could as well or better be done one particular way. The facred fcripture tells us the dire6b way to the father is by Jefns Chrift : I am the way^ the truth and the llfe^ fays he of him- felf j nay he fpeaks it exclufively of all others, no 7nan comet h unto the father but by me*. The great God has directed me to come to him by his Son, and has aflured me of fuccefs in this way : Now though perhaps I may be vain enough to think, that it would be more humble and more refpc6b- ful to goto God by the interceflion of Angels or Saints j yet if I dcflred fuccefs, common prudence would teach me to take the way, which God has appointed. Befides^ fuppofing it to be a doubtful c.ife, whether we fhould give religious worihip to Saints or not 3 prudence would forbid my doing it, be- X caufe * Johnxiv. 6. 7,0 6 The J/eneration of caufe it is fafer not to do it. If Protefiantsztc in the right, the Papifts are guilty of a molt hei- nous lin, in giving God's glory to others : if they are in the right, then we are wanting in fome re- fpedt, which we might have given to the Saints > but were not bound by any command of God to do it> for this is not pretended. If we are in the right, the 'church of Rome is expofed to the dread- ful refentments of God for finning againft him : if we are not in the right, all we lofe is the bene- fit we might receive by the prayers of Saints : but I apprehend we {hall not feel the lofs,if we canfecure, (1 pray God we all of us may!) an intercft in the prevailing interceffion of Christ our redeemer. I clofe with remarking, that the Romijh man- ner of making Saints is a great objeftion againft worfhipping them. This is done by the Pope, with a heap of ridiculous ceremonies, and for the fake ufually of imnienfe fums of money, given by princes who are defirous of the glory of procu- ring canonization for fome favourite friend -, ^ for you muft know that thefe Saints generally are drawn up to Heaven by a cord of gold, and if it was not for the power of that metal, hundreds of them had never been fuppofed to be there. But what horrid, infolent arrogance is this, for a finful earthly man to pretend to make thefe petty Gods : If his HoUnefs had this power, the Roma- nifts might with fome fort of propriety ftile him our Lord God the Pope-, and need not deny, orbea- fham'd of it afterwards. Monftrous impiety, for a linful creature to conftitute himfelf the diftri- buter of heavenly bleffings ! And this he effeduaU ly does by appointing the Saints, whofe prayers arid merits procure them, and by whofe hands they are convey 'd. 11. I » V. Picart*s Ccrcm. and rel. cuft, Vol. I, p. 38^, Saitits and Images, &^c, 307 ti. I am now come to the lid branch of my fubje6b, which is the worjhipof Images. I muit be brief in my remarks upon this. Let us firfi enquire what the do6brine of the church of Rome is in relation to this matter^ and then examine the reafons againft it. Their late book for the ufe of converts declares^ that " they do not think it unlawful to have the *^ Images of God the Father, and of the blefled *^ Trinity ^ and they make no difficulty of paint- ^^ ing God the Father^ under the figure of a ve- *' nerablc old man'*^. But I think the fcripture is exceeding plain againft this, and I take it to be abfolutely unlawful to make any fuch reprefentati- ons of God : he is a Ipirit, and therefore cannot be likened to any thing that is corporeal. "To whom will you liken God ? or what Ukenefs will ye com* pare unto him \ ? But the Romanifts fay, that they do not think fuch Images of G o d unlawful, ^' provided they be not underilood to bear any like- " nefs or refemblance of the divinity" + : But for what end are Images defigned, if not to reprefent the prototype ? But the Council of ^rent has exprefly authorized the making and ufe " of Images of Christ and *' of the Virgin Mary^ and of other Saints, and *' has appointed that they ihould be placed in " churches, and that due honour and veneration " be given to them". The Romijlo do6lors differ about the veneration due to Images 5 fome fay, they are to be worfhipped properly^ fo as to ter- minate the worfhip on the very Images > others fay, analogically or /;i^^ro/)^r/y fo as to terminate the worfhip upon the prototype or original, whofe Image it is. [I fuppofe thefe dodors will then allow that fome worfliip is terminated on the Saints, not all on God.] Some argue for the famff X z fort * Id. Ibid. p. 49. f liaiah xl. 18, Sec. :): Ifaiah xl. 18, 8cc, 308 The Veneration of fort of worfhip as is due to the original 5 others fay an inferior and different one. Their doctors thus differing, the council has left it at large : though there is one claufe, which blabs what they mean ; their learned men may be acquainted with it, but it was not fafe to trull it with the common people : they mean in truth to command every thing, which has been eilabliihed by the decrees of councils, but efpecially of the id Council of Nice.^ Now 'tis well known in the learned world that this Council of Nice exprelly confirms the adoration of Images. They fay thus, '' It is our '^ opinion that the Images of the glorious Angels '' and Saints are to be adored : but if any man is " not fo minded, but doubts about the adoration '^ of Images, him the Synod pronounces accurfed". Hence learn the fenfe of the fathers of ?f-^;^/ j and that this is the real opinion of the church of Ro7ns may be inferred from the conftant pradice of her votaries. Our adverfaries fiy, they do not pray to the Images, but only before themj and that " be- '^ caufe the fight of a good pifture or Image helps *' to enkindle devotion in the heart". How a de- vout frame of mind towards God fhould be rais'd by the fight of the Image of St. Francis^ the pic- ture of St. Dominic, or the fhrine of St. ^/7^;;;j^i" of Canterbury, I am at a lofs to conceive : and if any de- votion be thus artificially raifed, I imagine it cannot be of much account with that God who fearches the heart, and requires truth in the inward parts. They v/ould have us believe, that they pay no re- gard at ail to the Image, but only thro' that to the original : This pretenfion is extremely confident. A naked reprefentation of what they do with refe- rence to the Images, will be a fufficicnt confuta- tion of this bold evafion. The' * Cone. Trid. Sq[s. 2/. Saints and Images, Sfr. 309 The Images of Saints are in their churches 3 placed there by authority \ the people fall down on their knees before them, or lie proflrate at their feet j they offer incenfe to them > they ere6b altars, and dired prayers to them \ they make vows before them j and they kifs them. Thefe are all a6bs of adoration, and their learned do6lors will defend this devotion. Thefe were the expreffions o^ Heathen idolatry > and why they fhould not be interpreted fo now, I know not. Thefe anions plainly fhow that their regard is to the Image itfelf. Let me particularly mention the ceremony of kijjing the Images. To kifs in a religious fenfe is to adore -j thus idolaters were wont to kifs their gods. Pli- ny mentions the kifs as a facred rite ufed in their ado- rations. The facred fcriptures alfo mention this =^. Cicero tells us of a brazen llatue oi Hercules^ that the chin and lips of it were worn off by thofe who did adore him : And I can tell you of a brazen llatue of St. Peter in the great church o£ Rome, whofe toes are worn off by thofe who adore him : And I am well affured by fome ingenious gentlemen of unqueftion- able integrity, who havea6tually feen this famous I- mage y that it bears thofe marks of venerable antiqui- ty, by which every one skilPd in that fort of learning knows it to have been a ftatue of Jupiter in Pagan Rome. The wo rfhip truly fcems to me to be the fame in Papal Rome j and therefore the Images may ferve as well now as heretofore, only altering the names. "t* That they have a regard to the images themfelves does alfo appear from hence, that they afcribe mi- racles to them 5 they are ftupid enough to think, that fome images bleed, others weep \ fome give a gracious nod to the devotees in token of accep- tance of their prayers and offerings, and are made to bend the body, or reach forth the hand tov/ards X 3 their * I Kings xix. 18. Jobxxxi.27.and Hof. xiii. 2. t V. Dr. Con. M'uUletort's Letter from Rome-., a niol^ curious anii entertaining piece, printed Lc« they imagine there goes forth from them a power of healing > and they tell us, that by the touch of them difeafes, otherwife incurable, have been and are removed j and as they have particular Saints for the cure of different dii- orders, ib likewife have they feveral piftures and images of the fame Saint, which have their diffe- rent powers of performing mighty feats. I will mention one inftancej I have it upon very good authority, and I fuppofe mofl of our Italian mer- chants know the truth of it. Tho' there are in Italy many pifburesand Images of the Virgin Mary s yet there is a pifture of high renown, calPd Madona di monte negro : She belongs to a convent on the black mountain near Livorne-y 'tis an ugly piece of daubing, (not greatly adapted to enknidle devotion, one would think) pretended to be found under ground by a Ihepherd, towhona it was reveal'd, that he fhould carry it to the place where it now reiides, and that a church iliould be built there 5 which in procefs of time was donCj with a handfome convent and a comfortable fub- fiftence for a number of Monks : This Madona brings her mafters great gain by the wonderful cures {he works 3 fhe is peculiarly ferviceable in epidemical diflempers > upon which occafion fhe has been applied to for help, even by whole com- niunities : Witnefs the city of Livorne y when fuch a diftemper raged there, this Lady^ at the intercellion of the citizens, was brought down from the black mountain, attended by the feveral confraternities with great pomp j the citizens firil giving a large fecurity to return herfafe, whenihe had ftopp'd the infeftionj the Gr cut Duke himfelf likewife became bound. She was placed on the high altar mxhcDome^ or great church, whither crowds of people flock'd to worfliip her. The mighty feat was after a time perform'd > a4id the Lady fafcly condu6bcd home again, bringing back A •J Saints and Images, 8f ^. 311 a handfome gratuity to the Monks, who lent her : For the Great Duke^ to ihew his fenfe of obligati- on to the Lady for preferving his city, prefented her with a crown of diamonds, valued at 30,000 crowns. If all this does not fuppofe virtue to be lodged in the Image itfelf, and that regard is fhewn to it, I know not what can. A pra6tice fo abfurd can never be thought to be appointed by God j nor fhould one imagine that reafonable creatures could ever be beguird into it. The facred fcripture is full and exprefs againfl every thing of this nature. The lid command- ment fo ftrongly forbids it, that the Papifts often leave it out of their common catechifms and ma- nuals j and this befure is done, left ferious people fhould, by difcovering fo plain a law of God againft fo conftant a practice of the church, be frighten'd away from her. Difobedience to parents, murder, adultery, theft, ^c, are no more a breach of other commandments, than bowing down to graven I- mages is a violation of the fccond 5 and by virtue of her difpenfing power the Romijh church may as well rob us of all as of one. But I refer you to the facred fcriptures > your ac- quaintance with which will furnilh you with paf- fages enough, that condemn this worihip as ido- latrous. Antiquity, which our adverfaries are fo fond of, is againft them in this article : The primitive church, for the firft four centuries, knew no fuch cuftomj the Chriftians then always obje6ted it againft the heathens 5 which no doubt they would have retorted, had there been room. So averfe were many of the fathers againft Images and Pic- tures, that they would not allow fo much as ma- king them at all 5 but this was carrying the matter too far. Some of the heathens themiclves would not admit Images into their tem.ples . The worftiip X 4 ' of jiz The Veneration of of them was not eflabliHied in the church till to- wards the end of the eighth century.^ As for the excufe which the Romijh church pleads for herfelf, that many Proteflants allow Images and pi6lures in their churches, they bow to the altar, and at the name of Jesus, (which, fiiy they, is an Image or remembrance of our Sa- viour to the ear, as the crucifix is to the eye) that they txcdi churches, and keep holidays in memo- ry of the Saints, and the like. The objedion no way concerns us 3 and therefore 'tis fit to leave it for any to anfwer, who find their pradice affefted by it. I clofe with a few remarks, 1 . Let us thank God, that our lot is caft in a land, where we are not fubjefted to the abfurdities and impofitions of Rome. Time was, when this was the cafe with England^ but God has deliver'd us. Let us ihew our gratitude to God by doing all we can to fupport the Protellant government under which we live, againflallthereftlefs attempts of our enemies. 2. Let us clofely adhere to the fcriptures: We fhould take all our dire6bions from that unerring guide 3 make it the rule of our faith, our worfhip, aad our lives. And let us always bear our tefti- mony againft any additions made to it 5 or any thing in the worlhip of God appointed only by fallible men. 3. Let us poUefs our minds with a jufl abhor- rence of Popery, and guard againll it, as a reli- gion, in many things, contrary to the gofpel, and fubvcrfive of Chriltianity. 4. Let us pity and pray for our fellow-crea- tures, who arc under the Romijh yoke. Tho' we ought to detcft many of the doftrines and practices of the church of Rome ^ yet we do not, we * rid. Spanh. Chr. Sac. p. 1306. Samts and Images, ^c. 315 we dare not wiih ill to any of their perfons 3 the worft we wiih them is converfion and forgivenefs ; and I am perfuaded we fhall all heartily concur in this addrefs to God, in their behalf, with which I clofe my difcourfe: " Lord have mercy upon ^' them, convince •them of their miftakes, con- '^ vert them from their errors, reform them from " their fuperflitions and idolatries, mend their '' tempers and difpofitions towards their fellow- ^' creatures, retlrain their power, recover them *' to thy pure worfhip, that they may receive the '' truth as it is in Jesus, forgive their fias, and ^' fave their fouls. Amen, The (3M) The fources of corrupting both Natural and Revealed Religion^ exemplified m the Romifh doBrme of Penange and Pilgrimages. S ER MO N Prea ch'd at Salters-Hall^ Feb. xj^ 1734-5-. '"**''^""^"""""^"""" 111! I ,1 ^,1. Ill I By JEREMIAH nUNT^ D.D. Mark vi. ii. And they went out, and preach' d that men Jhoiild repent. I. /■ 'H i H E defign or view of the principles I both of natural and reveal'd religion is J to bring us to the fleddy and conftant pa6i:ice of lincere piety and real virtue. Under thefe are comprehended a due regulation of thcpropenfities we find in our make to pleafures of fenfe. penance ^//(^Pilgrimages, &^c. 3 1 j fenfe, interefl and honour j by the pradice of fo-' briety^ temperance, purity, moderation and hu- miUty : a proper government of the paflions, and particularly of fear, by a rational courage, and a well-dire6bed fortitude of mind > and of undue re- fentmentand anger,by meeknefs and long-fufFering ; a uniform andfteddy care not to infringe any of the rights of others, of which a liberty to judge for ones felf in matters of religion, which is unaliena- ble, is not of the leaft importance : a fincere and undiflembled love of mankind, attended with all the proper inftances of goodnefs, whereby their miferies may be lefTen'd, and their true happinefs promoted : finally, a fupreme iove of the one true and living God, to whom all conceivable perfc6ti^ ons belong, and whofe goodnefs is difFusM through all the works of his hands j a due Fsar and reverence of him i a careful and conilant imitation of thofe perfe£l:ions, which are capable of being tranfcribed by us into temper and life ^ a fervent and fteddy ad-^ dreffing our prayers and praife? to hira^ a conftant regard to him, by taking him into our view, efpe- ciallywhen we form any important defigns, refer-^ ing all events to his diipofal, fabmitting in every thing to his will, expreiUng ever an unfhaken de- pendance upon him, and whenever we deviate in the leaft from any of his commands, returning without delay to our duty. The fteddy and perfevering pra6]:ice of all thefc virtues is the great and ultimate defign of the prin- ciples of truth, which reafon, duly cultivated, without the afliftance of revelation, is capable of difcovering. And without fuch a practice, apro- fefTion of the cleareft and moil: indifputablc truths of natural religion, namely, theexii'cnceof God, the perfe6lions which are to be afcribed to him, his providence, the difference of actions, and a future ftate, will be of no lignificancy to our true happi«» |iefs. To ^i6 Penance andVilgnm^g^^the To the fame end are revealed truths direfled, as means, and jmotivesj and without attaining that end are alike infignificant. Hence it is that the pa- triarchsj to whom God exprefTed particular and di- ilinguilh'd favours, are defcrib'd as walking with God^ ^kafinghim^ and heingrighteous in their genera-- Hon, And on that account their worihip and facri- iices were accepted, and for the failure thereof Cain and his offering were reje6led. When God fet up a polity among the J^wj to fe- cure them from idolatry, and the vices which at- tended it, and for that purpofe wifely injoin'd nu- merous rites y many of them paidfuch deference to the ritual and ceremonial laws, as to difregard the moral. To reclaim them God fent at feveral times prophets, who declared to them in his name, that their facrifices and oblations, their wafhings and purifications, their feafls and folemn aiTemblies, their fafts and fevereft humiliations, were fo far from being acceptable in his fight, if not accom- panied with the pra6bice of universal righteoufnefs and charity ; that on the contrary without thofe virtues, thefe very rites, tho' of his own inllituti- on, were the greatell abomination in his fight. * To what purpofe is the multitude of your facrifices un^ to me ? faith the Lord : I am full of the burnt-offer' ings of rams^ and the fat of fed beafts ; and I de- light not in the blood of bullocks^ or of Jambs ^ or of he-goats. M^afh yc^ make you clean^y put a%vay the evil of your doings from before mine eyes, ceafe to do evil, learn to do well, feek judgment, relieve the op- preffed, judge the fatherlefs, plead for the widow. Then, tho' your fins be as fcarlet, they f jail be as white asfnoWy tho^ they be red like crimfon, they fioallbeas wool. And again : -\ PVh-erewith finill I come be- fore the Lord, and how my f elf before the high God? Shall I come before him with burnt -offer ings, wifh calves of a year old? Will the Lord be picas'' d with thoufand'i * If. i. II, i6, 17, 18. t Mic. vi. (^y 7, 8, ' Corruption of Religion. 317 thoufands of rams^ or with ten thoufands of rivers of oil ? Shall I give my jirji-born for my tranfgrejfion^ the fruit of my body for the fin of my foul? He hathfiew- ed thee J O man^ what is good: and what doth the Lord require of thee^ but to do jufily^ and to love mercy ^ and to walk humbly with thy God? When the kingdom of the MeJJiah approach'd, John^ his forerunner, was fent by God to preach and exhort his hearers to quit every courfe of vice, and ingage in the pra6tice of every virtue, as the bell preparatory to enter into that kingdom, in which eternal and immutable righteoufnefs Ihould be chiefly and ultimately recommended. JefuSj the MeJJiah^ appears, and calls thofe of his own nation to a change of heart and life > afllires them, that their righteoufnefs muft be fincere and inward, exceeding that of thefcribesand pharifees, or they ihould in no cafe enter mto the kingdom of heaven j opens to them in the clearefland mollex- tenfive manner the duties of fincere piety, and real virtue ^ and tells them, that whofoever would hear and pra^life them, he would * liken them to a wife man^ who built his houfe upon a rock j and the rain de- fcended^ and the floods came^ and the winds blezv^ and bent upon that houfe ^ and it fell not ^ for it was found- ed upon a rock. On the contrary, fays he, Every one that heareth thefe fayings of mine^ and doth them not^ ftoall be likened to a fooUfh man^ which built his houfe upon the f and -y and the rain defcended^ and the floods came^ and the winds blew^ and beat upon that houfe ^ anditfell^ and great was the fall of it. The fame do6trine was taught by the apoftles, who by him were equally appointed to be the foundation^ uponwhich the Chriftian church was built, f Je- fus Chrift himfelf being the chief corner-fione. t ^he grace of God^ fays St. Paul^ that bringeth falvation to all men^ hath appear' d^ teaching us^ that denying ungodlinefs^ and worldly lufts^ we fhould liv^^ foberly^ righteoufly^ * Matt. vii. 24 27. t Eph. ii. 20. ^ Tit.ii. 11 3 1 8 Penance ^//^Pilgrimages the righteoujly^ and godly in this prefent world. In this Tenfe the phrafe * found dodlririe is us'd^ and thyc gofpel is caird \ the do^rine which is according to godlinefs, , II. But the practice of fincere piety and exten- five morality, becoming difficult, through the in- dulgence of irregular appetites, and inordinate af- feftions, many (too many, God knows) in every age have contriv'd more ealy ways, and endeavoured to reconcile their criminal inclinations andcondu6b with the expe6lation of the favour of God, and of receiving rewards from him. Give me leave to call thcC: fubjlitutes -y fincethey are put in the room of religious virtue, or real reformation and amend- ment. Now perfons in power obferving fuch bad dil'pofitions in the populace, made the bell ufe of them they could, to carry on their political views, and ambitious defigns. In the mofl early times the chara6bers of king and prieft were united in one perfon, but afterwards thofe offices were placed in different hands. And then princes thought it pro- per, when their views of itate made it neceflary, to ufe the priells as tools to promote their defigns 5 and the priefts, by way of recompence for their fervices, gainM unjuil and exorbitant powers j while the people, who fhar'd in the corruption, looked on with no fmall fatisfaftion. Thus the pure religion of nature became depraved. 1= Varro therefore, a learned Ro?n^n^ diftinguifhed the my- tliic and political from the natural religion taught by the philofophers, who recommended viitue, and the imitation of deity, and on that account met with unkind and cruel treatment. Socrates for oppoiing eftablifhed corruptions had a cup of poi- fon put into hi.s handj which made Plato^ his fcholar, * I Tim. i. 10. Tit. i. 9. t I Tim. vi. 3. :j: Vid. Aitg, De Chit, De'h 16, C J. Corruption of Religion. 31^ fchoto, go into prudentials, and be upon the re- fer ve. The falfe prophets, who fprung up under the Mofaic inllitution, were led by the fame corrupt principles. Thus we are told oy the facred hifto- rian, that ^ 7'he king of Ifrael gathered the prophets together <^ about four hundred meUy and faid unto them : Shall I go againji Ramoth-gilead to battle^ or Jhall I forbear ? And they faid^ confulting rather the in- clination of the king than truth. Go up-, for the Lord fh all deliver it into the hand of the king. And Jehofaphat faid : Is there not here a prophet of the Lord hefides^ that "we might enquire of him ? And the king of Ifrael faid unto Jehofaphat : There is yet one man {Micaiah the fon of Imlah) by whom we may inquire of the Lord*, hut I hate him^ for he doth not prophefy good concerning me^ but evil. He however fent a meffenger to him, who when he came to Micaiah^ addrefs'd him thus : Behold now^ the words of the prophets declare good unto the king with one mouthy let thy word^ I pray thee^ be like the word of one of them^ and fpeak that which is good. And Mi* caiah faid: As the Lord liveth^ what the Lord faith untome^ that will I fpeak. Which accordingly the prophet did. And what was the confequence? Thus faith the king : Put this fellow in the prifon^ and feed him with bread of affllHion^ and with wa- ter of affii6iion^ tint il I come in peace again. And in like manner the prophet 7/2?/^/^ ; -f Now go ^ write it before them in a table^ that this is a rebellious people^ lying children^ children that will not hear the law of the Lord y which fay to the feers^ fee not -, and to the prophets^ prophefy not to us right things > fpeak unto us fmooth things^ prophefy deceits. A itrong and lively defcription of the fource of religious cor- ruptions! Again: ^ I have feen alfo in the prophets * 1 Kings xxii. 6, f^. f If. xxx. 8, f , ro, •^ Jer. xxiii, 14, 16, 17. Jtr. v. 311. 3 2 o Penance and Pilgrimages the of Jerufakm an horrible thing: they commit adultery^ and walk in lies^ they ftrengthen alfo the hands of evil-doers ^ that none doth return from his wickednefso Ifhus faith the Lord of hofis : Hearken not unto the words of the ;prophets^ that prophefy unto you^ they wake you vain. 'They fay fill unto them^ who defpife me^ the Lord hath faid ye fhall have peace 5 and they fay unto every one^ that walketh after the imagination of his own hearty no evil fhall come upon thee. By thefe paffages, to which many others might be ad- ded oF the fame nature, we may fee clearly, what gave rife under the difpenfation of the law to the corrupting the religion of God, and by what prin- ciples this was effe61:ed. Our Saviour cautions the people, who attended his inilruiStions, to ^ beware of falfe prophets j and fuppoimg their capacity of judging, lays down a rule to diltinguifli them. They come in fheep'^s clothings the drefs of the antient prophets 5 hut in- wardly they are ravenous wolves^ led on by the lufts of power and intereft they are defirous of making a prey of you. Tefljall know them by their fruits. Do men gather grapes of thorns^ or figs of thifiles ? The fame chara6ter o^ grievous wolves^ Paul^ the apo- llle of the Gentiles, f gives of the falfe apoftles, and judaizing teachers: to whom alfo Pc/^r, the apoftle of the circumcifion, ^ probably refers. And fince the reprefentation of what the fcrip- ture fays of thefe corrupters of Chriilianity, will afford us a clear and diflin61: view of the fpring and motives of corrupting the religion of God, give me leave in a larger manner to attempt it. When the firil profeilbrs of the Chriftian doctrine were expofed for the fake of it to many fufferings, oc- cauon'd by the unbelieving Jews, the falfe apoftks endcavour'd, as an expedient to Hive thcmfelves from perfecution, to mingle Judaifm and Chriilia- nity * Matt. vii. ij-. + A but after their own lufts Jhall they heap to themfelves teachers^ having itching ears, that want to be footh'd, and they ftj all turn away their ears from the truth. To gratifie thefe they taught, that fornication was lawful. 4-t ^^^^ Y fuffereft * Gal. vi. II, 13: f Gal. V. il. :f: Rev.ii. 14, 20, ** Col. ii. 18. f f iCor. xv. # xTim.ii. i8, *♦ 2 Tim. iv. 3. iPct. ii. 18. 4-t Rev. ii. 10. 3 2 ^ Penance and Pilgrimages the fuffereft the 'Woman Jezabel^ who calleth herfelf a pro- pbetefs^ to teacb^ and [educe my [ervants to commit fornication. * Thty crept into houfes^ and led captive filly women laden with fins^ and led away with di- verfe luffls. Of thefe St. Jude fays, •\ That there ivere certain men crept in unawares^ turning the grace of God into lafcivioufnefs^ and denying the only Lord Gody and our Lord jefus Chrijl. Thefe corrupters of pure Chriltianity were influenced by views of ealfe, intereil, and ambition : t teaching things^ which they ought yiot^ for filthy lucre'' s fake : ^* whofe belly was their God^ and who minded earthly things. Of thefe the apoftle Paul fpeaks, when he fays : tir For ye fuffer^ if a man bring you into bondage ^ if a man devour you^ if a man take of you^ if a man exalt himfelf^ if a man [mite you on the face. They fet up through pride and infolence for apoftles, tho' they wanted the charaders of fuch. tt And thoti haft tried them^ who fay^ they are apoftles^ and are not 3 and haft found them liars. And when they wanted real piety, to cover their interefted and ambitious deligns, they put on fpecious fhews, and ^^ transform'' d themfelves into angels of light. From this reprefentation of thejewifh falfeapo- ftles, one would imagine there fhould not arife any other, who fliould outdo them in cunning crafti- Tiefs, and artifices of deceit. And yet the apoftle P^/// by a prophetic Spirit tells us, that day (name- ly, of the coming of our Lord) fhould be preceded byanapoftacy from the pure and iimple do6trineof Chriftranity, which was to proceed gradually, till united under one head, and \\ the man of fin fhould he revealed,^ the [on of perdition j who oppofeth^ and exalt eth himfclf above all that is calVd God^ or that is worfhipped, that is, above all magiftrates, w:ho are call'd Gods^ and even the imperial dignity > fo that * 2 Tim. iii. 6» t v. 4. % Tit. i. 11. =** Phil. iii. 19. If 2 Cor. ii. 10. ^r^: Rev. ii. 2. i+. 4-t iThcf.ii. 3, 4. e'f. Corruption of ReTigtoTi, 323 that he as a God fitteth in the temple of God^ under the pretence of being the head of the church, which is the prerogative o^ Chrift alone 5 laying claim to exorbitant temporal power, contrary to the nature of Cbrift's kingdom^ which is not of this world. III. Having trac'd through the hiftory of fcrip- ture the fources of corrupting true religion, and fhewnthat flattering the deprav'd tafte of wicked men, who would reconcile criminal inclinations and vicious behaviour with the hope of divine fa- vour and future happinefs^ from int ere fled and am- bitious views, has given rife to fuch corruptions : let us now fee, whether the unfcriptural do6brines (by which are meant, either the opinions, which appear contrary to fcripture^ or which have no fcripture to found them upon, and are additions to it) which the church of Rome entertains, are not calculated to the fame corrupt views. Is it not apparent, that the undue claim the pope makes to be univerfal head of the Chriftian world, and fuccefTor to an apoftle, itiuft fpring from inte- refted and afpiring profpeds ? How does it flatter the ambition of a prieft to have the people believe, that contrary to fenfe, reafon and fcripture, after he has pronounc'd the ^vords of confecration, the bread and wine ihould be changed into the real body and blood of Chrifl, together with his foul and divinity ? Is it not calculated to ferve worldly de- figns, that the pope fliould ifTue out indulgences ? What other views than interefl, and heaping up a prodigious mafs of wealth, could give rife to the fictitious do(Strine of purgatory ? Is it not with the fame view, that voluntarv oblations to flirines, as well as thofe which have been enjoin'd by way of penance, have been encouraged ? Does it not flattei* the vanity and pride of the prieft, that in reccivinj^ Y 2 . the 3 Z4 Penance ^^W Pilgrimages the the eucharift there is a facred difference put between him and the laity, when the laity receive but in one kind? What church has furniili'd to corrupt men fo many equivalents of real piety and virtue, with delufive affurances of pardon, as the church of Rome ? May it not be juftly faid, that whatever claim they have to the character of a true church, they have all the marks of a corrupt one? When repentance, which fignifies change of mind and condu6l, is recommended, the papitls think proper to ufe the exprelTion of doing -penance > that the vo- taries of their church may never lote the view of the power of the priefl in abfolving, and of an eafier way of obtaining pardon by private failings, fay- ing pater-nofters^ and ave-maries^ than by real and extenfive virtue. But fince it is proper more particularly to confi- der the popiih do6trines of penance and pilgrima- ges, by which I mean here, what are enjoin'd by the prieft : give me leave firft to reprefent them to you 3 and then ihew, that thefe are not built upon any firm or folid foundation, tho' they are admira- bly fitted to promote the corrupt views of that church. " I . The papifts define penance to be " A facra- " m.ent, confifting in fome outward fign or cere- ^' mony, by which grace is given to the foul of " the worthy receiver, inllitutedby Chrift, when '^ breathing upon his difciples he gave them the '^ HolyGhoil, to remit and retain fins, that is, to '^ reconcile the faithful fallen into fin after baptifm. ^^ It differeth from baptifin not only in the matter '^ and form, but alfo becaufe the minifter of bap- ^' tilm is not a judge in that ordinance > whereas '^ after baptifm the finner prcfcnts himfelf before " the tribunal of the prieft as guilty, to be fet at '^ liberty by his fentence. It is however as necef- " fary as baptifin. The form confifts in the words. Corruption of Religion. 325 ^* / do ahfolve thee. Contrition, confefHon, and " {atisfa6^ion are parts of penance, and the efFe61: ^^ of it is reconciliation with God. Contrition is " grief of mind for fin committed, with purpofe *' to fin no more, and was ever necefiary at all " times y but in fuch, as fin after baptifm, it is a " preparation to remiifion of fins, being join'd *' with a purpofe to do whatfoever elfe is requir'd '^ for the lawful receiving of this facrament. By " penance the church hath ever under Hood, that *' Chrift hath inllituted the intire confefiion of fins, " as necefiary by the law of God, to thofe, who ^' fall after baptifm. For having inftituted the '^ priells, his vicars, forjudges of all mortal fins, '^ it is certain that they cannot exercife thisjudg- '^ ment without knowledge of the caufe > nor ob- '^ ferve equity in impofing punifiiment, if the fins '^ be not particularly made known unto them, and '' not in general only. But when this is done, the '^ prieft, who hath authority delegate or ordinary '^ over the penitent, remits his fins by a judicial '^ aft. And the greater priefls referve to them- " felves fome faults more grievous, as does the '^ pope > and there is no doubt, but that eveiy '^ bifiiop may do it in his diocefs : and this refer- '^ vationis of force before God. It has been always " obferv'd in the church, that in the hour of death '^ any prieft may abfolve any penitent from any " {\n. Satisfa6tions impofed by the prieil" viz. of faying fo many pater-nofters and ave-maries^ of lacerating their bodies by fevere fcourgings, of going baicfoot to the ihrine of fome faint, i^c. which are too well known, to require an exa6t de- fcription, '^ are made nccelfary j fince it is not con- '' venient, that the offender fiiould be too eafilyre- ^^ ceived into grace j and it is proper he fiiould be " like to Chriit, who fuffering punifiimcnts, did *' fatisfy for us, from whom our latisfactions alfo re- Y X "'ceivc 3 1 <5 Penance and Pilgrimages the ^^ ceive force, as offered by him to the Father, and ^' received by his interceffion.'" ^ To this their do6trine of fatisfa6bions it may not be improper to add, that the confeflbrs often change feverer penances into certain fums of moncy,which theyexa6bj andteach, that attrition alone, which, as they define it, is a grief for fin arifing either from fhamc, or from a fear of hell, will be fuffi- cient for obtaining pardon, "f" A late popifh wri- ter farther tells us, that '^ fince under the law in *^ cafe of leprofy, to which fin may fitly enough ^' be compared, the leprous perfon was pronounced ^^ clean by the prieft > it is no way unreafonable, ^' that theChrillian prieft fhould have a power to " abfolve." To which he adds, that " thisdoc- ^' trine is taught by our church," and cites the fol- lowing pafiage. " Our Lord Jefus Chrifl, who ^' hath left power to his church to abfolvc all fin- " ners, who truly repent and believe in him, of ^' his great mercy forgive thee thine offences j and ^^ by his authority committed to me, I abfolve thee ^^ from all thy fins, inthenameof the Father, Son, ^« and of the Holy Ghoft. 2. I proceed now to fliew, that thefe doclrines of penance and pilgrimages are not built upon any firm and folid foundation 5 tho' they arc admirably fitted to promote the corrupt views of the church of Rome. The main foundation, upon which the doftrine of penance is built, is the fuppos'd authority^ which Chrift is imagined to inveft the priefts with in thefe texts : ^ And when be had J aid tbis^ he breathed on ihem^ and faith unto them : B.ecei've ye the Holy Ghoft. JVhofoever fins ye remit ^ they are remit - ted to them 3 and ivhofoever fins ye retain^ they are re- tain'd ; * VicL Cone. Tr'ul. Sep. dec. qurdrtA. t See A pr(ffi^Jfion of Catholick filthy 1734. ^ Jolia. XX. zi. Corruption of Religion. 327 taln'd : * Ftrily I fay unto you^ wbatfoever ye Jhall hind on earthy Jhall be hound in hea^ven j and whatfo- e'ver ye Jhall loofe on earthy fl^all he loo fed in heaven : I ihall endeavour therefore, with the utmoll care I can, to give you the true meaning of thefe paf- fages. As to the firft, it will be neceflary to enquire, who the perfons are, to whom the text refers. They are call'd the difcipks^ \ who in the evenn^g "Were ajfefnhled for fear of the Jews. If by the term difciplesvit are to take in the hundred and tv/enty, ^ this interpretation will not favour the pjpifh do6lrine j which reftrains the power of retainiiig or remitting fins to the priefls only 5 and denoun- ces zn anathema 'Ag^iniiiuch^ who afTert, th^t ab- folution is not a judicial, but a minilteriai a6}:, to declare the remiflion of fins to the believing peni- tent. But the words plainly refer to the apodlcs of whom alone it can befaidv/ith propriety, as my father fentme^ even fo fend I you ^ or will fend you in a little time, when the fpirit ihall be poured out. As a token of which he ^^ hreathedupon them-^ and faith unto them: Receive ye the Holy Ghoft . In the 24thverfeitis faid, t\i2it T'homaSj one of the twelve caird Didymus^ was not with them^ when Jefus came : and it follows, the other difciples therefore^ that is, the reft of theapoftles, toldhim^ that they had feen the Lord. It appears then evident, that the privi- lege of remitting or retaining fins, mentioned in this text, relates to theapoftles only j who were to be fent out byChrift himfelf, after they were fur- nifhed with the extraordinary gifts of the Spirit for that purpofe to preach every where the doctrine of repentance andremifiion of fins ; and to w^hom was communicated thepower of inflicting, or removing difeafes. And I know not how any bifhop or pricft can lay claim to an authoritative power of remitting Y 4 or' * Matt, xviii. 18. f Job. xx, 19- * Ads i. ij. .^ ** nn. 328 Penince and Pilgrimages the or retaining fins from this text, unlefs he can prove his fucceflion to the apollolic chara6ber. Permit me then to fhow the fcripture-charaders of anapo- llle, whereby it will clearly appear, that the pre- tenlion, to be a proper fucceflbr to an apoftle, is as groundlefs, as it is arrogant. * Am I not an apojile ? have Inotfeen Jefus Chrijl our Lord? The apoftles being chofen to be witnef- fes of the refurredion, it was requiflte that St. PauJ^ being call'd to that office, ihould alfo fee him rifen. Wcnc^jSnanias fpeaks thus to him : "f 'The God of our faihers hath chofen thee^ that thou fhouldefi fee the jufhj(\ne^ and Jhouldeft hear the words of his fnouth'y f of -thou fhalt he his witnefs to all men^ of what thou hafi feen and heard. Accordingly we find that Chrift was feen of him : t And lafi of all he was feen of me alfo^ as of one horn out of due time. This St. Paul fays, as not having feen Chrift, of whom he was to teftify, till after his converfion, and our Lords afcenfion \ as the reft of the apoftles had. ^* And ye alfo floall hear witnefs^ hecaufe ye have heen with me from the heginning. On this ac- count v/hen the vacant apoftleihip of Judas w^s to be filled up, care was taken that it Ihould be by one, who had accompanied with the difciples all the time that the Lord Jefus went in and out among them, beginning from the baptifin of Johf^ unto that fame day, that he was taken up from them 3 becaufe he was, by being chofen to be an apoftle, ordain'd to be a witnefs of Chrift's refurre6tion. Another charafter of an apoftle was, that from the abundance of extraordinary gifts imparted to him by the effiifion of the Spirit, he was impower'd for the confirming and fp reading the Gofpcl to com- municate fomc degrees of the gifts of the Holy Spirit to others by impofition ot hands, f-j- Now when * ! Cor. h. I. j- Afts xxii. 14. :f: r Cor. XV. 8. ** Jolm XV. 2,7. f-f Aftsviii. 14—17, Gorruption of Religion. 329 ivhen the apoftles^ which were ^-'^erufalem^ heard that Samaria had received the word ^f Siod^ they fent unto them Peter and John^ two apoftks > who when they were come down prayed for them^ that they might receive the Holy Ghoft {For as yet he was fallen upon none of them : only they were baptized in the name of the Lord Jefus) i'hen they laid their hands on them^ and they received the Holy Ghoft. And when Simon faw^ that through laying on of the apoftles hands the Holy Ghoft wasgiven^ he offered them money. It was peculiar to an apoftle to infli6t upon re- markable offenders, in the firft fettlement of the Kingdom of the Mefliah, fuch extraordinary corpo- ral punilhments, as might be a terror to others, by the direction and influence of the Holy Ghoft. In* (lances of this we have in the death inflicted by St. Peter on Ananias and Saphira : * in the blindnefs inflidedbySt-P^a/onE/y;^^^, "|" and his delivery of Hymeneus and Alexander unto Satan, that they might learn not to blafpheme. t To the apoftles was giving by the Spirit the word of ** wifdom y by which term in many places the whole fcheme of the Chriftian doftrine is exprefs'd. And therefore to them only, as defign'd to be the foundation, on which the Chriftian faith, worfhip, and pra6tice ihould be built, by the illumination of the Spirit, was imparted a full and comprehenftve view of the difpenfation of the Gofpel. They by revelation opened, wherein the pardon of fin con- fifted, namely in removing the puniihment, that was the reveal'd fan&ion of infringing, the divine law, which was death, by a refurrc61:ion to eternal life J fet in a clear and full light the terms, upon wliich this blcfting would be confer'd, either by in- nocence, or fince that does not appear to be attaina- ble by us in this corrupt and deprav'd ftate, fmcere and ♦ A^^v. 10. f A6^s. xiii. ii. i^ iTim.i. lo. SeeiCor. V. _f. ** i Cor. xii. 8, 28. 3 3 o Penance and Pilgrimages the and fleddy ( tho' not perfeft and faultlefs ) obedi' enee j and at the fame time aiTured us, that if thefe conditions were not complyed with, a fecond death would be infli6ted, and that Chrift, who is appoint- ed by the Father to be the judge of all, will ratify the do6lrine of the apoftles communicated to them by revelation, in difpenfing rewards and punifh- ments agreable to it. To bring this part of the argument to a point : Since the text under examination plainly refers to the apoftles 5 and the chara6lers laid down in the fcripture of an apoftle are fuch, that neither the Bi- fhop of i^o;?;^, norany other, can juftly pretend to> it follows, that a grant made to the apoftles cannot fairly and reafonably be claim'd by any bifhop, or prieft whatfoever > and that this text muft be giving up, as infufficient, to fupport what is built upon it, 'viz. the authoritative power of a prieft, as judge on a tribunal, toabfolve. But it may be there is greater force in the other text, which is brought to fupport the popiih doc- trine of penance ^ Ferily I fay unto you^ whatfoever ye fhall hind on earthy fhall he hound in heaven^ and whatfoever ye fhall loofe on earthy fhall he loofed in heaven. Let us therefore carefully confider it. And in order to this, give me leave to fet before you a brief paraphrafe of the preceding part of the chap- ter. Thedifciples at this time forming expe6tati- ons of Chrift's erc&ing a glorious kingdom upon earth, began to contcft who fhould be greateft in that kingdom j till at laft Jefus taking notice of the difputc, fet a little child before them and faid : There is a wide difference between the kingdom of God, and the kingdoms of this prefent world j men lliall not there be exalted as they are here, by ftriving for fuperiority 3 but they fhall be efteem'd only by their humility and freedom from ambitious regards ♦ Mat. xviii. 18. 'Corruptton of Religion. 331 regards to the things of the world, fuch as are the qualities of this little child. Whofoever therefore ihall come neareft to the unaffefted humility of this little child, Ihall be greateil in the kingdom of heaven j and he that without refpe6b to temporal confiderations fhall receive and incourage fuch an humbldperfon iliall be rewarded, as if he had en- tertain'd me. On the contrary, he that ihall de- fpife, injure, or offend any of thefe humble perfons, who believe in me j better were it for him, that he had quickly perifhed by fome violent de^th. Such indeed is the Hate of things, and the wickednefs of men, that offences will happen, and the providence of God for wife reafons may permit them. But wo be to that man, by whofe fault they fl^all come to pafs. It may perhaps be a difficult precept to men o^* fome dilpofitions to avoid them : but if any thing a>!i dear to them as a right hand or right eye be theoccafionof injuring one of thefe little ones, it is much better to part with it, whatever difficulty may attend doing fo, than incur the eternal difplea-^ fure of God. Take heed that yedefpife not one of themeaneft of my difciples, for whom God has fo great a concern, as to fend his angels from his own immediate prefence to minifler unto him : nay for whofe falvation God has thought fit to have fent his fon into the world, and whofe recovery is pleafing to the fither j as a ihepherd has fenfiblc joy, when he finds one of his iheep, which had gone a- llray. If therefore thy brother fin, or commit a trefpafs againll thee > ufe all prudent means to re- cover him. Firlt, tell him privately of his fault, betv/eenthee and him alone j and if he thereby be pcrfuaded to amend, thou hafl gain'd thy purpofc, and faved thy brother. But if he reject thy private admonition, then take with thee two or three other perfons \ that by the authority of thefe witneffes he may be convinced, and prcvaiPd with to repent. But if this method alfo prove ineffedual to reform him* 3 3 i Penance <3^WPiIgrimages the him, then tell thy cafe to the church j and if he ftill befo oblHnate, as not to be influenced by pub- lic reproof, you have done your duty, and you may have no more to do with him in a way of friendfhip and familiarity. Verily I fay unto you, ^ whatfo- ever injury or trefpafs, taking thefe prudent me- thods which I have laid down, ye fliall bind on your offending and incorrigible brother on earth, Ihall be bound in heaven j and whatfoever trefpafs ye fhall loofe on earth, by reducing the offender to repentance, in the ufe of the rules I have before prefcribed, and entitling him, agreeably to my dodtrine, to your forgivenefs, fliall be loofed in heaven. Upon this Peter ask'd, how oft his bro- ther might fin againfl: him, and he be obliged upon his repenting to forgive him. Now upon this in- terpretation, which appears agreeable to the whole of Chrifl's difcourfe here, what foundation is there for the authority of the prieft alone to forgive j efpecially when there is not the leaft mention made of the prieft in the whole paragraph ? Having thus overturned the foundation, upon which from fcripture they build thedo&rines of pe- nance and injoin'd pilgrimages, the fuperflruftures, as, that penance is a facrament J and the exorbitant powers, which are fuppofed to be given to the pricfls, mull of courfe fall, in the opinion of pro- teftants, whofe religion is fcripture alone. But when the writers of the church of Rome from the pureft antiquity fhall produce teflimonies to prove the doftrine of penance, as it is reprefcnted in the council of Trent ^ to be mod antient, it will be no difHcult task to make a reply. The argument which a late writer ufes, taken from the priefts pronounc- ing under the law the leprous perfon clean, is rather an'illuflration than a proof However fince it is bor- rowed from the law of Mofes^ which we gentile Chriilians were never under, and which is now ab- rogated, * Vid. Grot, in loc. Corruption of Religion. 333 brogated, it can never be regarded as conclufive. And whereas the fame author iays,that their doctrine is allowed by the church of England^ I leave thent to anfwer, who are more nearly concerned in it, than I am. By what has been ofFer'd, I think it plainly ap- pears, that the popifh do6brines of penance and en- join'd pilgrimages are not built upon any firm and folid foundation j however they are admirably fit- ted to promote corrupt views. What can more gratify the ambition of a priefl, than to make his authoritative fentence neceflary to the forgiving mortal fins. The words which I refer to are thefe : * '' And tho' contrition be fometimes join'd with " charity, andreconcilethamanto Godbeforethe *' receiving of the facrament > yet this virtue can- " notbeafcribed to it, without purpofe to receive '^ the facrament of penance." What could create a greater dependance of the people upon the pope, or ifhop of a diocefs,which luits exa6bly with ambiti- ous aims 5 than that they fhould referve to themfelves fome more grievous faults, and that this refervation fhould be of force before God ? And fince corrupt men, finding they want a fettled habit of religious virtue, ^re'defirous of fomething in the lieu of it, upon which they may form the hope of future hap- pinefs 5 what more readily occurs to fuch, than ex- traordinary appearances of devotion, fevere fcourg- ings, and pilgrimages to the fhrine of fome faint,and private faflings > which becaufe not commanded, they apprehend will be fooner accepted, as equiva- lents of real and extenfive virtue, which they fee will put them to more difficulty to attain. But how delufive are fuch fentiments ! It is the excellen- cy of theChriHian do6trine, that the inflitutions, which are enjoy'd in it, are few and fimplej that they who proteis it might with greater clearnefs fee, tliat ♦ Vid. Com. TrU, ibid. 334 Pei^^nce and Pilgrimages the that the kfl defign of it is to bring us to iincere piety and real virtue. Andean any imagine, that intro- ducing fuch unfcriptural practices, as bad men may and do take as fubftitutes^ and which are contrary to the wife and excellent iimplicity of the Chriftian religion, can be pleaiing and grateful to ths author of it? Can we fuppofe, that a being of unlimited goodnefs can be pleas'd with the lev ere pains^- th-at any of his reafonable creatures voluntarily infli6l: upon themfelves, for their own fake ? and if not, why are they undergone ? Thereafon is plani : be- caufe the enduring them for a little time is much morceafy, than a conftant regulation of our appe- tites and palTions, a fteddy praftice of piety, and univerfal righteoufnefs and beneficence •, and yet thefe are neceflary to make us like to God, who is invariably holy to render us fubje6bs capable of fu- ture happinefsj and to attemper us to heaven, whichistobeconiidered by us asaftate, as well as a place. How dangerous then mull it be to lead fin- ners into a falfeandgroundlefs expeftation of the favour of God and eternal life upon expreflions of grief, arifing from ihame and fear of hell, in the lateft moments of life j when through long and in- veterate habits of vice they are unquaRfJed for the reception of thofebkilings. IV. Let us therefore be prevail'd upon by this difcourfe, faithfully to endeavour by frequent and fixed meditation upon the fpiritual nature of Chrill's kingdom, and the celellial joys it fets before us, to gain an afcendant over the world, and be fuperior to interefted and ambitious views. Let us take care that we do not raife pofitive duties above moral, which are of eternal and immutable obligation, and the end of true religion. And yet let us be careful toobferve, whatever bears the itamp of divine au- thority. Let us not infolently make a religion for Godj Corruption of Religion. 33) God, but receive it as he has delivered it to us by rcafon and revelation j nor tamely take one from un- infpired and infallible men. Whenever we are in-» quiring into the chara6ter of a trueChriftian, let us take the defcriptions which are laid down by Chrift and his apollles, fuch as : ^ "The fruit of the Spirit is love^ joy^ peace ^ long- [tiff ering^ gentlenefs^ goodnefsy faith {ox fidelity) meeknefs^ temperance^ and the like. Whenever any do6trine is proposed to us, let us diligently conlider it's tendency to promote true piety, humility, and virtue, or the contrary j and remember that pure Chriltianity forbids all pre- tenfion to dominion over the faith of others, and is a dodrine according to godlinefs. Let us never defire to be entertained rather with fmooth, than right things 5 and efpecially let us carefully guard againft every criminal biafs 5 that when a fubtle prieft comes, hemay find nothing in us. I fhall conclude this difcourfe with two paflliges of fcripture, theone taken out of the Old, the o- ther from the New Teftament. Thefirflis : f Thus faith the Lord of hofts^ the God of Ifrael^ amend your ways, and your doings, and I will caufeyou to dwell in this place. 7'rufiye not in lying words, faying. The temple of the Lord, the temple of the lord, the temple of the Lord are thefe. For if you throughly amend your ways, and your doings ; if you throughly execute judgment between a man and his neighbour j // ye op- prep not the fir anger, the fatherlefs, and the widow ^ and jhed not innocent blood in this place, neither walk after other Gods, to your hurt : then will I caufe you to dwell in this place. Behold, ye trufi in lying words y thai cannot profit. Will ye fteal, murder, and com- mit adultery, and fwear falfly, and burn incenfe unto Baal, and walk after other Gods, whom ye know not, and come and ft and before me in this houfe, which is cairdbymyname, and fay, IVe are delivered to do all Ihefe f Gal. V. 21. t Jcr.vii. 3, — 10. 33^ Penance ^;/^ Pilgrimages, &^c. thefe abominations. The feeond is ; ^ And heftdes thisy giving all diligence^ add to your faith ^ virtue > and to virtue^ knowledge j and to knowledge^ tempe- rance', and to temperance^ patience -y and to patience^ godlinefsy andtogodlinefs^ brotherly kindnefs^ and to brotherly kindnefs^ charity. If ye do thefe things^ ye jhall never fall. For fo an entrance fhall be minijired unto you abundantly into the everlajiing kingdom of our Lord and Saviour Jefus Chrifi. * 1 Pet. i. ^, 6, irf* The (337) The Church of Rome'^ Dodrine and Pradice with relation to the Worship of God in an unknown Tongue, examined. I N A SERMON Pjieach'd at Salten-Hally March 6^ 1734-5-. By JOSHUA BATES, I Cor. xiv. 9. So likewife ye, except ye utter with the tongue words eajy to be underjiood, how Jhall it be known what is fjpoken ? for ye Jhall fpeak into the air. WHOEVER reads this chapter with care, and without prejudice, cannot, I apprehend, but eafily obferve, that a principal defign of the apoftle therein is to fhew, that the worfhip of God in the alTem- blies of Chriftians, ought to be performed in a language which all that join in it are acquainted Z with > 338 The Worjhip of God in with 3 for he all along reprefents the ufeof an un- known tongue there, as contrary to the very end anddefignot fuch allemblies, and by icveral argu- ments lliews, not only the hupropriety, but the abfurd\ty of it. And particularly in the words I have now read, he plainly afferts, that what is fpoken by thofe who officiate therein, fhou'd be known by fuch as are prefcnt > and therefore, that they ought to utter with the tongue words eafy to he under fluod.y and that other wife they wouldfpeakinto the air^ and what they faid would be utterly loft and unprofitable to thofe that heard them. But fince the days of the apoftle fome have rifen up in the world, and thofe fuch as make thegreateft pretenfions to religion, even to that degree as to confine it to themfelves, and to exclude all from the hope of falvation that are not of their church and communion, who are of a different opinion from his 3 I mean thofe of the church of Rome^ who would have us believe, that it is better to have the worfhip of God performed in an unknown tongue, than in a language which the people are acquainted with. It may feem flrange, that any who* profefs a re- gard to God, and to the welfare of fouls, fhould give into an opinion and praftice fo dire6bly con- trary to fcripture and reafon too. But when we confidcr in how many other inflances they have de- praved the worfhip of God, as well as the do6trines of Chriftianity, we need not fo much wonder at this, or think it llrange that they who have locked W'^lhcfcriptures from the laity, and deny them the liberty of reading them in a language they under- ftand, fliould, ftill the more to confirm them in their ignorance, appoint their worjhip to be in an unknown tongue too. Whether they are in the right in infifting on this, or Proteftants in being unwilling to fubmit to it, and in deliring to have their worfhip performed in m unknown Tongue examined. 339 in a language which they are acquainted with, is what I am now to enquire into j and in order to de- termine this, I fhall proceed in the following me- thod. I. I fhall fet before you what is the doftriiie of the church of Rome concerning this matter. II. I will endeavour to give you fome account of what. St. Paul has faid concerning it in this chap- ter* III. I (hall confider what thofe of the church of Rome are wont to alledge in defence of their doc- trine and praftice. And, IV. I fhall then fuggeft fome further reafons why we think it not only inexpedient, but unlaw- ful, to ufe an unknown tongue in the worfhip of God. I. I am to fet before you, what is the doftrine of the church of Rome concerning this matter. And in order to this, I think itwill befufficientto refer you to what the council of 'Trent has decreed concerning it, for that is the prefent llandardof their doctrine. Now therein it is declared, ^' That *^ tho' the mafs contains great inftruftion for God's " faithful people, yet it feemed not expedient to *^ the fathers, {i. e. of that council) that it fhould '^ be celebrated every where in the vulgar tongue 5 " wherefore retaining in all churches the ancient " rite, (or in all places the ancient rite of every " church) approved by the holy Roman church, " the mother and millrefs of all churches, left ChriiVs {heep Ihould hunger, and the children asking bread, none iliould be found to break it to them, the holy fynod commands pallors and all that have care of fouls, that during the cele- Z i ^^ bration and among " other things, let them expound the myllery of " the moll holy facrifice, (or fomemyfteryof this " holy facrilice) eipeciallyonfundays and fealls. And in the next canon they add, " If any one " fhali fay, that mafs ought to be celebrated only in " the vulgar tongue, let him be anathema."* Thus has the council of 'Trent decreed ; but that we may have a clearer view of the ftate of this con- troverfy between the church of Rome and us, it may be proper here to remark a few things, as par- ticularly. I . That they feem to confine it to puhlick wor- ship, for they fpeak of the clebration of the mafs j andfome of their divines havefaid concerning ^ri- vate worfhip, " That it is lawful for every one to '^ offer his lelTer prayers to God, in what tongue '' foever he pleafes > and that all Catholicks are '' taught to fay their private prayers in their mo- " ther tongue." Tho' I fee no reafon why the one fhould be in an unknown tongue any more than the other, fince we ought to aft from the like prin- ciples, and for the fame ends, and with a like frame and temper of mind in the one as the other. And I am apt to believe, that if this liberty be al- lowed, it is too feldom praftifed, and thatitis^no uncommon thing for thofe of their communion to fay even their private prayers in Latin^ tho' they underftand nothing of that language. 1. That by the vulgar tongue is meant the lan- guage that is commonly fpokein any country, and which therefore the inhabitants of it are univerfally acquainted with ; as fuppofe Englijh in England^ Dutch in Holland^ French in France ^ &c. In this fenfeit is that we affirm the worfhip of God ought tohc in the vulgar tongue, i. e. in every country in the ♦Scff. ^i.c.8;9. an unknowa Tongue exam'm'd. 341 the language that is commonly ufed there, and fo univerfally under Hood by the inhabitants of it. But this our advcriaries deny, by appointing their mafs to be in Lat'tn^ which is now a dead language, and is no where commonly fpoken or generally under- Hood in any part of the world. J . I would further obrei*\'c, that the council don't fay it is abfolutely unlawful that divine worihip fhiould be performed in the vulgar tongue, but only that it did not appear to them ^,v/>^^/V;^/ it fliould be fo > whereby they feem to have referved to them- felves a liberty of difpenfing with this upon proper occalions > and perhaps they may have done fo in fome inftances, and particularly in Proteftant coun- tries, the better to gain profelytes among them. But tho' they feem to fpeak with fo much tender- nefs, yet at the fame time they injoin the retaining what they call the '' antient rite, approved by the '' holy Roman church, the mother and miftrefs of '' all churches," /. e. the Latin fervice 5 and in- ftead of allowing the mafs in the vulgar tongue, only appoint paftors or others, now and then to ex- plain fome parts of it to them; which fhewsthat if at any time they have difpenfed with it, and in-* dulged the celebration of it in the vulgar tongue, it has been more from conftraint than choice i and that it is their opinion and defire that it fhould al- , ways and every where be celebrated in L^/i». Yea, fo very intent were they upon eilablifhing this, that tho' it was^' earneftly defired, and llrenuoufly *^ urged by the Emperor, the King of /r^?;^^^, the *' King of Poland^ the Duke of Bavaria^ &c. *^ that the publick fervice might be in a language ** underftood by thofe that heard it, they could *' not prevail , but an Anathema is denounced a- *' gainft thofe that fay the mafs ought to be cele- " brated in the vulgar tongue."* And fince that time, when fome in France hzA. publifhedatranf- Z } lation f Dr. Stratford' $ Neccflityof Reformation, Part z. ch.j.p. 66. 34^^ ^^^ Worjljip of Cod m lation of the MifTal into French^ Pope Alexander the 7th heavily complains of it, and in a Brief fent to the clergy of France on that occafion, " fliles '' the authors of it, fons of perdition, and repre- '' fents it as a novelty which he abhorred and detell- '' ed as the feed-plot of difobedience, raflmefs, fe- '' dition, and fchifm, and of many other evils j '' and therefore that French MifTal, or what fhall '^ hereafter be publilhed in any other manner, he " condemns, reprobates and forbids."* So that whatever compliance the ftate of their affairs may now and then put them upon, we fee they arc againfl tranilations j and I am afraid that if any of the common people fhould defire a Bible or a Prayer- Book in the vulgar tongue, in Spain or Italy or Portugal^ it would be enough to bring him under the fufpicion of herefy. I ihall only add under this head, That whereas the council fays, " That left '^ Chrift's ftieep fhould hunger, and the children *' asking bread, none fhould be found to break it '^ to them, therefore they command paftors and all '^ that have care of fouls, that during the celebrar " tion of the mafs they expound fome part of thofe ^' things that are read in it j" they herein plainly allow that it is fit the people fliould underftand fome- thing of what they are about, for otherwife why is any part of it ordered to be expounded to them ? And yet in the provifion that is made for this more xeal is fhewn for their Latin fervice, than kind- nefs and concern for them, who furely would be much more edified by having the inftruftions and prayers contained in it, in a language they under- ftand, than they ufu-ally are by the expofitions which their Priefts g;ivcof them. Thus we fee what is the docfrine of the church of Rome^ that they arc againft the ufe of the: vulgar tongue in publick worfhip i and xhc'ir pra^ice is a- greeable f Bulla Alex. VII, i^^i. ^;^ unknown Tongue examtrid, 343 greeable to it, for it is their cuftom in all places to celebrate their dij/ine offices in the Latin tongue. II. Let us now fee what St. P^^/has faid.in this, chapter, concerning the language which is to be ufedinchriflianalTeniblies J and when we confider this, I doubt not we lliall ealily difcern, that he is fo far from giving any countenance to ourworiliip- ping God there in ^nunknown tongue, that he very plainly and exprefly condemns it. That which gave occaiion to what he has delivered in this chap- ter, was the unbecoming behaviour of fome in the church of Corinth^ who being infpired with the gift of tongues, were too apt to overvalue them- feives upon it, fo that it became too ufual a pradice among them to preach and pray and ling pfalms in languages unknown to their auditory, without ever interpreting what they faid, into the vulgar tongue. This tneapollle condemns as an unwar- rantable practice, and the arguments he makes ufe of to this purpofearefuch as fully lliew, that the worfhip of God in Chriitian alTemblies, ought to be in a language, in which all that are prefent may join, and be profited by it. Particularly hefhews. In the firft place, that the worihipof God in an unknown tongue is contrary to one great end^ndi ^^/^» of worfhip, whi-ch is, t he ^^//zr<;?//^;? and ad- vantage of thofe that attend upon it. He lays it down as a general rule, ver. 26. ThatinpubHck afiemblies all things ihould be done to edifying^ and thro' the greateft part of the chapter he reprefents the inftruction and advantage of the people, as what ihould be the principal aim of thofe who offi- ciate in them. He exhorts indeed the Corinthians to defirefpiritualgifts^ hut rather that they might pro- phefy^ or be able to interpret the fcripture, ver, i. And the reafon of this heaffigns, ver. 2, 3, 4, f. For^ fays he, he that fpeaketh in an tmkno-wn tongue^ fpeaketh not unto men hut unto God^ for no man under* Z 4 ftand' 344 ^^ Worfhtp of God tn fiandeth him. But he that propbefieth^ fpeaketh unj£j» mento edification^ and exhortation^ and comfort. He that fpeaketh in an unknown tongue edifieth himfelf^ hut he that prophefieth edifieth the church. I would that ye all fpake with tongues^ but rather that ye prophefied^ for greater is he that prophefieth ^ than he that fpeaketh with tongues^ except he interpret^ that the church may receive edifying. Where he all along goes upon this reaionable fuppofition, that what is not underftood, can never edify, and confequently that fpeaking in an unknown tongue muil be altogether unprofita- ble, becaufe it is not underftood by thofe that hear it. And hence it is that he afterwards fays, ver. 1 8, I p. / thank my God I fpeak with tongues more than youall^ yet in the church I had rather fpeak five words nx)ith my underftanding^ that by my voice I might teach others alfo^ than ten thoufand words in an unknown tongue. From all which it plainly appears, that in the opinion of the apoMe, preaching or praying in an unknown tongue, is by no means allowable in Chriftian alTemblies, becaufe thereby one great end of them is defeated, which is the edification of the people. Again, he reprefents it as ah fur d in itfelf, for men to fpeak to others in a language which they are un- acquainted with, and which can be of nomoreufe to 'em, than if they were wholly filcnt. This he illullrates by the fimilitude of a pipe or harp to thofe that dance, when they give no diftindion in the founds, and to a trumpet to thofe who are to prepare for the battle, when it gives an uncertain found J in which cafe neither the one nor the other knows how to a6t. And^ fays he, i;./, 8,p. R- nien things without life ^ giving founds whether pipe or harp^ except they give a diflinUion in the founds^ how fhall it be knozvn what is piped or harped ? For if the trumpet give an uncertain founds who fhall prepare hitn^ an unknown Tongue examm'd. 3 4 5- himfelf to the battle ? So likewife you^ except ye utter Initio the tongue words eafy to be under fiood^ how Jhall it be known what is fpoken ? And he goes on, -z;. lo, J I . fhere are^ it may he^ fo many voices in the world ^ and none of them are without fignification. Inhere fore if I know not the meaning of the *voice^ I jhall be unto him thatfpeaketh a Barbarian^ and he that ' fpeaketh Jhall be a Barbarian unto me. Now the plain dellgn of all this is to fhew, that as the end of fpeaking is to be underftood, fo where this end is not attained, it is all in vain^ and to no purpofej and the prayers and praifes that are uttered in a lan- fuage which the people underftand not, can be no etter than fpeaking into the air, and abufing them with empty founds, and mufl render both him that fpeaks, and them that hear, Barbarians to one ano- ther. And as this would be accounted abfurd even in common converfation, much more muft it be fo in theworfhipof God. Another argument which the apoftle makes ufc of is, That all who attend in publick affemblies, ought to join in the worfhip which is performed there i but that this is rendered impraftic able to thofe who are ftrangers to the language in which it is performed. This he urges, v. if, i5. Having before dire6bed thofe who were zealous of fpiritual gifts, to feek that they might excel to the edifying of the church ; and when they fpeak with an un- known tongue, to pray that they might interpret ^ becaufe without this, tho' the fpirit prayed^ the un- der Jlandingwoujd be unfruitful^ and what wasfpok- en could not be underftood by thofe that heard it j he adds, v. if. What is it then? I will pray with thefpirit^ and will pray with the underfiandingalfo \ Iwillfing with the fpirit^ and I will ft ng with the un- derjianding alfo. Where, tho' he does not forbid their praying or finging under a divine afflatus^ yet he would have them to perform both, fo that others might underftand and join with them therein. And V.16. 34<^ The Worjhlp of God in V. i6. he gives the reafori of this: Elfe, fays he, ivben thoupalt blefs with the fpirit^ how Jhall he that occupieth the room of the unlearned fay Amen at thy giving of thanks j feeing he underflandeth not what thoufayeft? Where he very plainly' ihews, that all who are prefentinChriilianairemblies fhouldbea- ble to join in the worfhip performed there -, but that they are rendred incapable of this when he who of- ficiates therein, fpeaks in a language which they are ignorant of. And fure both thefe mull be rea^ dily acknowledged by all that allow themfelves to confider. If Chriftians have no concern in the worfhip which is performed in publick aflemblies > if, when the Minifter is employed in prayer, or in confeffionof lin, or in rendring praifes and thankf- givings to God, the people are not at all obliged to join with him therein > to what purpofe is it that they attend there ? they may as well be abfcnt from, as prefent infuch afTembiies. But if they ought to be there, and to bear a part in the worfhip perform- ed in them, (which the apoflle here plainly inti- mates, and our adverfaries themfelves do allow) how it is impofUble they fhould difcharge their duty, when the whole of thefervice is in a language they underfland not > or, as the apoftle exprefTeth it, How fhallhe that occupieth the room of the unlearned fay Amen at thy giving of thanks^ feeing he under fiandeth not what thoufayeft ? i. e. How fliall the body of the people (who are intended by fuch as occupy the room of the unlearned) declare their confent to, and concurrence in the prayers and praifes that are offered to God, when they under ftand not what is faid? And if for this reafon the ufeof an unknown tongue was condemned in the church of Corinth^ becaufe the unlearned could not join in the prayers and praifes that were pronounced in it, then for th^ fame reafon mufl it be condemned in the church of Rome^ fince the common people know as little of their anunknov/nTongne examined. 347 iheiY Latin fervice, as they did of infpiredand un- interpreted prayers. Again, the apoftle ihews. That their fpeaking in unknown tongues in Chriftian aflemblies, was to pervert the end for which the gift of tongues was af* forded. As this was a miraculous gift, fo a princi- pal end and defign of it was (in common with other miracles) to confirm the truth ot the gofpel, and to perluade men to embrace the doftrine of it. But tho* it was necelTary to fpread Chriftianity in the world, yet there was no occafion for the ufe of it among thofe who were akeady converted to the - Chrillian faith. This is infilled on, v. 21, zz. In the law J (or the Old Teftament) fays he, it is writ- ten. With 7nen of other tongues and other lips willl fpeak unto this people^ and yet for all that will they not hear me^ faith the Lordy which by fome is interpre- ted as referring to the oblHnacy of many who per-* lifted in their unbeHef, tho' fuch as preached the gofpel to them, had the gift of fpeaking in lan- guages they had never learn'd, from whence they might be afiured they had them by divine infpira- tion, and therefore that the do6trine they deliver- ed was of God. And hereupon he adds, Where- fore tongues are for a fign^ not to them that believe^ hut to them that believe not 5 hut prophefying ferveth not for them that believe not^ hut for them which be- lieve. Wherein he fhews, that they were of no ufe in Chriftian aflemblies,and among thofe who had embraced the Chriftian faith, and wanted only to be further inftru61:ed and eftablifhed therein ; but that it was prophefying^ or fpeaking in their own language, that was more proper for them. And if, upon this account, the apoftle forbids the ufe of fuch infpired languages in their ftated aflemblies, his reafoning will be equally ftrong againft the ufe of the Latin tongue in divine worfhip nowj for ^s that can have no pretence to be a fign to them that 348 The Worfhtp of God m that believe not, fmce it is not received by infpirati- cn, but acquired in the ufe of means 5 fo neither is it fuited to the edification of them that believe, fince it is not generally underilood by them. Yea fur- ther, The apoftle reprefents their uiing an unknown tongue in their religious afTemblies, as what had a tendency to expofe them and their worihip to the contempt and ridicule of unbelievers, who might happen to come in among them, and fo confirm them in their infidelity. Whereas, on the other hand, when thofe who minifter, inftead of fpeak- ing in an unknown tongue, plainly interpret Icrip- ture, and fpeak of the great truths of Chriftianity in a language intelligible and proper, a heathen or unlearned perfon coming in would probably be con- vinced, and become a convert to it. This argu- ment the apollle urges, V. 23. If therefore J fays he, the whole church be come together into one place ^ and all fpeak with tongues^ and there come in thofe that are unlearned or unbelievers^ will they not fay you are mad? Whereby he intimates that they would have juft reafon to think foj for to what purpofe do men fpeak in fuch affemblies, if it is not with a defign to be underilood j or with what advantage can others attend upon them, if they nnderftand not what is fpoken? When men are met together for the worihip of God, and a ftran- ger comes in among them to obferve what they are doing, who hearing only an empty found of unintelligible words which he can make nothing of j and upon inquiry of thofe who by their poi- turcs and geftures feem to be very devout in it, fhould find, that neither do they underftand any thing of what is faid > would he not hereupon be tempted to look upon them rather as a company of men out of their wits, than as a worlhipping aflembly ? And if, at that time, the fpeakiiig with tongues in Chrillian affemblies, which were not underilood an unknov/n Tongue examirfd. 3 49 underftood by the people, was in the apoille's opi- nion a reproach upon religion, and tended to pre- judice men againlt it > may not this with equal rea- fon be faid of the Romijh Latin Service, which is no more underftood by the generality of thofethat join in it, than thofe were then? But, as he goes on, ver. 24, 2f . If all prophefy^ and there come in one that believeth not^ or is ufilearned^ he is con* vinced of all^ he is judged of all. And thus are the fecrets of his heart made manifeft^ and fo falling down on his face he will worjhip God^ and report that God is in you of a truth. When they that mi- nifterin holy things fpeak in a language underftood by all, and in a manner becoming the folemnity and importance of what they are about j this is a proper means of keeping up the credit of religion, and of perfuading men to embrace it. I fliall only add in the laft place. That to give the greater force to all that he had faid, the apoftle afTures us in the clofe of his difcourfe on this fub- je£t, That the things which he had written^ to the Corinthians y were the commandments of the Lord; and that no true prophet, or any one really infpired, durft deny it. He fharply rebukes thofe Chrifti- ans for the diforder and confufton they had brought into Chriftian alFemblies, ver. 36. and then adds, 'ver. J7. If any man think himfelf to he a prophet^ or fpiritualy let him acknowledge that the things that I write unto you^ are the commandments of the Lord* And fure this is a confideration that fhould filence all objeftions, and be of greater weight and autho- rity with us than the council of Trent^s decree. But, III. I proceed to confider what thofe of the church of Rome are wont to alledge in defence of their doEirine and praBice. And here I fhall firft take notice of what they urge to evade the force of the apoftle's reafoning in this chapter, and from whence 350 The Worjhtp of God m whence they would ftew that it does not conclude againfl them. And then I fhall confider fome further pleas they make ufe of to fupport their unreafonable pra&ice of celebrating the worlhip of God, in a language which is not underflood by the common people. There are feveral things which they urge to evade the force of the apoitle's reafoning \\\ this chapter, the chief of which are drawn from an imagined difference in the cafe which he refers to, from what it is now. Of this they endeavour to produce feveral inftances, from whence they would infer, that what he fays, does not affe6b them. They pretend, " That the apoille does not " fpeak of their Hated alTemblies for publick wor- " rfiip, but of fome more private conferences, or '^ fpiritual exercifes, in which they were wont to edify one another when the publick worfhip yet that he fpeaks only of thefe, is fo far from be- ing true, that I think the contrary mull: be evi- dent to any one that reads his difcourfe without prejudice J for it is plain from 'ver. 23, and 28. that he fpeaks of fuch exercifes as were performed in the publick affembly, and "when the whole church ivas come together into one place. Beiides, if in fuch lefler affemblies they were to ufe a language which was underflood by all prefent, and not to fpeak in an unknown tongue, unlefs there were fome to in- terpret, then certainly they mull be equally obliged to do this, when they were met together in more publick and folemn auemblies -, and the reafon which the apoflle afligns for it, that all things Jloould he done to edifying^ mufl be as flrong, yea Itronger in this cafe than in the other. They an unknown Tongue examirCd. 351 They further pretend, " That the apoflle in " this chapter only forbids the ufe of fuch languages *' in the worlhip of God, as were miraculous and " infpired, and underftood by none prefent, any *^ more than Perfic or yfr^^/Vwouldbebyusnowj " but that he does not fpeak of thofe that are ac- ^^ quired by ftudy, and are commonly underftood ^' by fome in all places." This is an argument much infifted on by many of their writers > but as it is prccariouily faid, and without any proof, fo the weaknefs of it will eafily appear, if we con- fider. That tho' it's true he fpeaks of fuch languages as were miraculous^ and which they had the gift of by infpiration, yet he does not condemn the ufe of them, becaufe they were miraculous^ but be- caufe they were unkno-wn^ and not underftood by thofe that attended there j by which means he that fpoke, did but fpeak into the air^ and was 2i Bar- barian to them 3 what he faid was altogether un- profitable > and they could not fay amen to his prayer or blefling. And if this was the reafon why he forbids the ufe of them, as it appears to be from the whole fcope of his dlfcourfe, then his prohibition muft be underftood as extending to any other language, which tho' it be acquired, yet is unknown to the generality of thofe who make up Chriftian affemblies. Befides, Tho' the Latm tongue be more known now, than thofe languages might be which were then fpoken by infpiration, yet it is no where a living language, or generally underftood by the inhabi- tants of any country, no not at Rome itfelf j and therefore to the greateft part of mankind it muft be an unknown tongue, and as fuch the ufe of it in the publick worfhip of God, is condemned by the apoftle in this chapter. '^ They would indeed " perfuade us, that the apoftle fpeaks only of bar- *' barous tongues and fuch as were wholly un- *' known 3 y z The Worjh'tp of God in *' known to them that heard them, but not of *' thofe which were underftood by learned and ci- '* vil people in every great city, as Latin is." But thus to explain the apoille, is in reality to con- tradift him j for it is evident from the whole tenor of his difcourfe, that he would have divine wor- ship performed in a language which is underftood by the unlearned as well as the learned^ and by the mcaneft as well as the more polite in every place i ^nd particularly from 'y^r. i6. where he fays, Elfe when thoujhalt hlefs with the fprit^ how Jhall he that occupieth the room of the unlearned fay Amen to thy giving ofthayiks^ feeing he underfiandeth not what thou fayefi. I know that by him that occupieth the room of the unlearned^ they would underftand one that fupplied the place, and was to anfwer in the fiead of thofe that were unlearned. But befides that there was no fuch cuftom at that time, and that every one was to fay amen for himfelf, this fenfe of the exprefTion is fo contrary to the plain mean- ing of the original words, that Bellarmine himfelf rejedls it, and fays, " That they don't iignify one *' that a£ts for, or inftead of the idiot and unlearn- " ed, but one that fits in the place of fuch, and *' is himfelf unlearned." And as the fenfe which they would put upon the apoftle's defign in this chapter, is very unjufi^ fo methinks it is very un- charitable too, fince it excludes the far greateft part of thofe who ufually make up Chriftian aflem- blies from joining in the worfhip performed in them. If it be of no ufe to underftand what is faid in the duties of divine worftiip, why are they not performed in a language unknown to the learned as well as the unlearned, why not m Perfic or Ara- hie as well as Latin ? But if it be of ufe, as unquef- tionably it is, what right have the learned to it a- bove the unlearned, and why may not thefe infift upon it as their privilege, as well as the other ? If tho an unktiowti Tongue examm'd. 353 the unlearned are obliged to worfhip God as well as the learned, then fure it would be much more cha- ritable to have their prayers in the vulgar tongue which both are acquainted with, than in Latin^ which is underftood only by a few. Another pretence whereby they would evade the force of the apollle's reafoning in this chapter, '\% drawn frojn the different cafe of Chriftians now, from what it was at that time, from whence they •would infer, That tho' then it might be proper to have their publick fervices in a known tongue^ yet there is not the like occaiion forit ?^^ow. They would have it that the rules which the apoille here lays down, were only temporary and fuch as faited the condition of the church at that time^ but that the ftate of the church being fince altered, they are now no longer to be obferved. And if we in- quire wherein the difference lies between thofe days and the prefent^ they teil us, that Chriirians then were weak in the faith, and very ignorant of the principles of Chriflianity^ and therefore they ftood in need of being inftru6ted and edified, and to that end it was proper that the offices of religion fhould be performed in a language which they underftood ^ but that now they are fo well inftrufted in religi- on, and eftablifhed in the fliith, that they have no need of further inftru6tion and edification. This is all edged by feveral of their writers, and parti** cularly by Harding the Jefuit in his controverfy^ with Bifiiop Jewel.^ Sure it is a fign they ard put to very hard fliifts, when they can ufe fuch an argument as this to fupport their caufe. When v/e compare the primitive Chrillians with thofe of after-ages, or at the prefent day, I am apt t^ be-* lieve we fhall all be ready to conclude, that the pre- ference, both in point of knowledge and faith ought to be given to the former 5 and I think we have very good rcafon for it, fince we find the A a apoitk * Art. 3, Sea. 30, 3 54 ^^ PVorfto'tp of God in apoflle in all his epiilles giving ib great commen- dations of them, and particularly giving thanks to God on the behalt of the Chnflians of Co- rinth^ for the grace of God which was given them by Jefus thrifts that in every thing they were enriched by him in all utterance and in all knowledge^ fo that they came behind in no gift^ waiting for the coming of Oar Lord Jefus Cbrifi.^' Now this being the chara6ler of thofe Chriilians, I think we may ap- pcvil to the divines of the RomifJo church them- Ijlves, whether they can pretend chat thofe of their communion do excel or even equal the Chri- ilians in the apollle's days. Perhaps in fome fort they may feem to do fo in point of faith > for be- ing taught to believe as the church believes, and to receive all her do&rines and decifions implicit- ly, without ever inquiring into the grounds and reafons of them, when they are once brought to this, they may ftand in little need of any further improvement. But if they were to be inquired into as to their knozvkdge in the doctrines of Chri- ftianity, I fear it would foon appear that they have made no fuch progrefs therein, as to be above the need of further inllruclion. And if the fa6l up- on which they found the difference between the primitive Chrilfians, and thofe in their commu- nion, be not true, then the inference they would «lraw from it mud be wrong. And indeed, I doubt not it will hold much ftronger the other way, and that we may with much better reafon conclude. That Inice the apoflle thought a known tongue in the worfhip of God was neceilary for the Chnftians of that age, it muft be much more fo in our day. Belides this plea which they make ufe of fup- pofes or allows, that where Chriftians are weak in faith, and but of little knowledge in religion, (which they would have to be the cafe of Chri- llians in the apoftle's days) it is fit they fhould have * Chap. i. 4, /, 7. have the offices of religion in a language they iin- derftand 5 which is in effe6l: to give up the caufe, fince in all places there are fome iuch to be found j and yet even this is contrary to their ordinary practice, and what they don't allow in any coun- try, no not among the Indians themfelves. Again, they urge as a further inilance of the difference between thofe prayers and praifes which the apollle fpeaks of in this chapter, and thofe which are contained in their liturgy, " That the ^' principal end of the former was the inllru6tion " and edification of the people, which end could '' not be attained, unlefs they were fpoken in a *' known tongue, or afterwards interpreted j but " that the chief end of divine offices is not the '' inllruclion and confolation of the people, but '' the worfhip of God." Thus Bellarmine fays,* and the Rhemifts to the fame purpofe, '^ That '^ prayers are not made to teach, make learned, or '' increafe knowledge, tho' by occalion they fome- '' times infl:ru6t> but their fpecial ufe is, to of- '^ fer up our hearts, defires, and wants to God." "f But the anfwer to this is eafy and obvious, that what they afTert is not true in itfelf, and therefore what they would infer from it, mufl fall to the ground. They affirm that the principal end of thofe religious exercifes which the apoftle fpeaks of, was the inftrudion and confolation of the people. But this is faid without any proof, and contrary to the nature and defign of all religious affemblies, the principal end of which is to wor- fhip God, or to pay their homage and fervice to him. And if this be the chief end of all fuchaf- fcmblies, why fhould it not be allowed to be fo of thofe which are referred to in this chapter ? Again, when they fay. That the principal end of divine offices is not the inflru6lion and confolation A a 2, of * De vcrbo, L. 2. c. id. t Annot. on i Cor. xiv. p. j'4i'. ^j6 The Worjh'ip of God tn of the people, but the worihip of God s they fecm to inlinuatCj that the inilrudtion and confo- ktion of the people is no end at all of them, or fo very inconiiderable, that it need not be intend- ed \ to affert which is contrary both to fcripture and reafon too. Thus in this argument they oppofe thofe ends to each other, which are not only very confillient, but ought never to be feparated. No doubt but the worihip of God, and our paying our homage to him, isthefirft and principal end of all the inilitutions of reUgion, and what fhould be chiefly aimed at in all our attendances upon them > but then the inilru6tion and edification of the people is -xfecondary and iubordinate end of them, and to which a regard is always to be had in the ufe of them, as theapoilie exprefly fhews throughout the whole of this chapter 5 and therefore unlefs it could be proved that either the inilruftion of the people is no end of divine offices, or that the worfhip is compleat, tho' jhat end be not regarded or attained, the argument is 6f no force 5 for if it be an end, and the fervice defeftive where that end is not purfued, then its being only a fubordinate, and the other the principal end, will by no means juftify the ufe of an unknown tongue, which muft render it altogether uncdifying to them . Thus I have confidercd the pnncipal of thofe pleas which the popifli writers are wont to urge to evade the force of the apoillc's arguments in this chapter, for the ufe of a known tongue in the pub- lick worfhip of God 3 and, upon the whole, I hope it appears, that notwithllanding what they have to fay, he was fo far from countenancing the doftrinc •and praftice of the Church oiRome^ that hcexprelly condemns it. But before I dii'mifs this head, there is one thing more which I mud Tiot omit to take no- tice of, which is, that finding thcmfelves prefTed with the ftrength of his reafoning, they have found out a ih'^it way of anfwering him, and that is, by oppofing an unknown Tongue examined, 357 oppofing the authority of their church to his au- thority, yea to that of God himfelf. St. Paid has faid, V . 37. that the things which he had written, were tbe commandments of the Lord -y but, fay they, '^ The church does not at all offend in departing " from this inftitution of St. Paul^ it being left *^ free to the church, not only to violate this in- " ilitutionof St. Paul^ but alio the inftitutions of '' God himfelf, fuppoling them to have been once *^ profitable to the church, but now unprofitable.'* Thisisexpreflyfaidby oneof their authors ^ * and this argument of the church's authority is largely infilledonby Dr. C(?/^, at a difputation held before the lords at IVeftminfter^ in the beginning of Q^ Elizabeth's reign. -\ And if they w^ere able to make good their claim to this exorbitant power and authority, I own this would be a full anfwer, and we fhould be obliged to fubmit to them, not only in this, but in every other inllance wherein they have corrupted the worlhip of God. But if it appears that the church has no fuch power as this, I hope we may ftill abide by what the apoftle has faid, not meerly as his own opinion, but as the mind of our Lordjefus. We are alTured of /^/j commiffion and infpiration, but we have no fuch evidence of the authority and infallibility of the Pope and his Coun- cil^ as to oblige us to fubmit to their decifions, cfpe- cially when they are dire6tly contrary to thofe of our blefied Saviour and his apoilles *, but the weak- nefs of the church's pretence to any fuch authority has been fo fully fhewn in a former difcourfe in this place, that there can be no need forme to infill; upon it. t I now proceed to confidcr fome further argu- ments which they urge in defence of their Latin A a 3 fervice : * Hoffmeft. in \Cor. xlv. p. 272, t SeeColleftion of Records, at the end of Bifliop Bwnzrt's i^i/?«- ry of the Reformation, No. 4. 4: Mr. Smyth' % Sermon, 358 The Worjhtp of God m fervice : And here I chufe to take notice of thofe which I find in a Catechifm that has been lately pub- lifhed, and is cautioufly diftributed to fuch as they would draw into their communion > and which therefore we may fuppofe contains fuch reaibns for it as they chiefly rely upon, or which they think will be moll likely to imprefs the minds of thofe they deal with. Therein this quelf ion is propofed, ^' Why do the church celebrate themafs in Latin'^ '' which the people, for the moll part, does not ^' underfland?" And to this they have tour things to anfwer. Firil, Becaufe '^ it is the ancient language of " the church, ufedinthe public liturgy in all ages, '' in the Weilern parts of the world." To which I anfwer. That if it wasufcd in the PFeftern^ it was other- wife in the Eaftern parts of the world, for there the Greek language was ufed, as being commonly underftood ; and even at this day where there are, in thofe parts, any churches remaining, who pro- fefs the Chrillian religion, they have their public k worinip in their own language, as is owned by fome of the Popilli writers, and particularly concerning the Armenians J Ethiopians^ Rujjians^ and others, Agnin, It does not appear, that even in all the Weftern parts of the world, their publick offices have in all ages been in x\\q, Latin tongue > for tho' it might be fo in the curlier ages of the church, yet in later times it has been otherwife , and piirticularly we are aifured that in the pth century the Bohe?mans had their publick fervice in thcSelaTonian tongue,which was the common language of their coiintry, and that bv the alio vi^ance of the Pope himfelf > and that thiscontinucd for fome ages. * But tho' it fhould be allowed that the Latin tongue has been generally ufed in then' publick li- * JE?7eas Sylvius Hifl. Bohcm. c. 13. an unknown Tongue examined. 3 jp targy m the JVcftern pans of the world, it will not from thence follow that it fhouki always be retained and infilled on. I own that it was for fome ages ufed there, as the Greek was in the Eafiern j but then it was when that language was in common ufe in thofc places, and generally underilood by tne inhabitants of them. Origen fays, ^^ That the ''• Grecians in their prayers ufe the Greek, and the *' Romans the Latin tongue y and fo every one ac- ^' cording to his language, prayeth to God and " praifeth him as he is able." * And Bellarmi e himfelf grants, '^ That not only in the times of '' the apoftles, all the people were wont to rnfwer ^' in divine offices, (and therefore muft underlland '' the language in which they w^ere performed) " but that the fame was a long time after obferved '' both in the Eaftern and TVeftern church, as is '^ evident from Chryfoftom, Jerom, £5?^." But their being in L^///? then, when that language was comm^on, is no good reafon why they fhould con- tinue to be fo, when it is become a dead language, and underftood by very few in any country, as it has now been for many ages. Whatever preicription it may plead, yet being now an unknown tongue, and the generality of men, by being obliged to the ufe of it, rendered incapable of worfhipping God with underftanding j fure it is highly lit it ihould belaid afide. But this is a favour which the church of Rome is very unwilling to grant, for tho' (as I hinted before) it had been allowed to the Bohemians by Vo^tjohn the Vlllth^ yet two hundred years after, Gr^^/^ry the Vllth wroteto Urati/laus oi' Bo- hemia, that he could not permit the celebration of divine offices in the Slavonian tongue j and he com- manded that prince to oppofe the people thercm with all his forces, "l" Upon which arch-biihop A a 4 T'illotfon * Lib. contra Celfum, p. 402. t Brent's Tranflation of F. VahVs Hill, of the Council of Trmt. p. |'4o. ^6o The Woi'Jhlp of Gov m billot fon juflly remarks, " It feems he thought it a " caule worth fighting for, and that it were better ^^ the people fhouid be killed, thanfutFeredtoun- ^^ derltand their prayers." A id,realon why their raafsis mLatin^ tho' the molt part of the people don't underftand it, is, ^^ For a greater uniformity in the public worfliip, ^^ that fo a Chrillian in whatfoever country he *' chances to be, may ftill find the liturgy perform- '^ ed in fuch a manner, and in the fame language to ^' which he is accullomed at home." To this I That I fee not of what great importance it is that an exa6t uniformity in the public worfhip of God fhouid be obferved in all countries > but fup- pofe that it may be duly and acceptably performed, tho' fomxwhat different rites and cufloms fhouid be ufed in different places. And this the church of Rome itfclf allows > for in the 4th general council of Lateran it is decreed, ^^ That becaufe in mofl f^ parts within the fame city anddiocefe, people of ^^ divers languages are mixed, having with one ^^ faith divers rites and cufloms, we flri6lly charge ^^- that the bifliops of fuch cities and diocefes pro- ^ vide fit men, who according to the diverfity of ^^ their rites and tongues, may celebrate to them ^^ divine offices, and minifler the eccleiiaflical fa- ^' craments, inllruding them both by word and *^ example." ^ But fuppofing it to be of fome importance, yet I think it is of much greater that the people fliould be allowed to undcrfland what they do in the folemn a6ts of religion j and as a learned perfon fays, " That it is very unreafonablc that for the fiikc of a few that travel, the many that flay at home fhouid be left dcftitute, and for one man's convenience ten thoufand be expofcd to eternal perdition." f Here I cannot forbear tran- ■* Concil. Lat. c. 9. t BiHiop Williams', {in unknown Tongue examir^d. 3 (J r tranfcribing apaflageof the late arch-biihop TiUot- fon^ who having reprefented the Papills as faying, ^' That it is convenient that God fliould be fcrved '^ and worlliipped in the fame language all the " world over j replies. Convenient {ov whom? For " God, or for the /)^o/>/^ ? Not for G• for the inconveniencics that may arife from any changes which vulgar languages are fubjeft to, are fmall and inconfiderable in comparifon of the damage which menmufl: fuflainby being obHged to worfliip God in alanguage they are wholly ilrangers to. Beiidcs, to urge this as a reafon for their Latin fervice, is in effecb ^ Tilhtfon*s Works, folio, Vol. i. p. 177. ^6i The Worjhip of God m efFecb to give up the caufe, for it goes on the fiippo- fition that vulgar languages, by the changes which they are fubjedto, may in time htcomo^unintelli' gible y and if this be a reafon why they fhould not be ufed in divine worfliip, then furely it holds much ftrongeragainft the L^//;^ tongue, which is already fo, to the greateft part of men in all places. The fourth and laft reafon which they urge for having their mafs in Latin^ is, " That the mafs '^ being a facrifice which the prieil as miniiler of '^ Chriil is to offer, and the prayers of the mafs '' being mollly fitted for this end \ it is enough that " they be in a language which he (/. e. the prieft) '^ underftands. Nor, fay they, is this any ways in- jurious to the people, who are inllruibed to ac- company him in e^^ery part of this facrifice by prayers acconmiodated to their devotion, which they have in their ordinary prayer-books." An- fwer. Whether or no the mafs be a facrifice which the prieft as miniiler of Chrift is to offer, is not my bufinefs here to enquire. But tho' it fhould be io, and the prayers of the mafs be moilly fitted for that end, yet I fee not why upon that account it fliould be fufficient that the prieil underllands them ; for if the people have any concern in the fervice he is per- forming, I fhould think they, as well as he, fhould under fland what he is doing. And this they them- felvesfeem to allow when they fay, that the people are inflru6ted to accompany him in every part of the facrifice by prayers accommodated to their de- votion, which they have in their ordinary prayer- books. And if they ought to under fland what he is doing, I cannot but think they are injurious to them, in concealing the fervice from them in a language they are unacquainted with, and only re- fcn-ing them to their ordmary prayer-books for their direftion. And an unknown Tongue examined. 3 (^3 And now having given you an account of what the apoftle has faid concerning the ufe of an un- known tongue in the public worfhip of God, and alfo fliewn the weaknels of what our adverfaries are wont to alledge to evade the force of his argu- ments, and to fupport their praftice of celebrating divine offices in a language which the people are generally fbrangers to, I think we have already fulficient ground to conclude that this their pra6lice is not only imxpedient but unlawful too. But I pro- pofed, IV. More direftly to prove this, and I think wc can have no reafon to doubt of it, if we confider. In the fir 11 place, that it is contrary to fcripture^ which is the great rule to dire6t us how we are to worfhip God. This in fome meafure appears from what has been already faid, and might be more fully and diilindly rep relented, if I had time. Tho' reafon tells us that God is to be worfhipped, yet it is chiefly from the fcriptures that we are to learn how we may worfhip him in an acceptable manner. But the dire6bions which are therein given us for this purpofe, are rendred impradticable by obliging men to worfhip in a language they under- fland not. Therein we are diretbed to pray and praife with under ft anding *, and to draw near to God with a true heart "f s and to lift up our hearts with our hands to God in the heavens t, and to to pray in faith *% in a humble dependance on the promifes of God, thro' the merit and mediation of our Lord Jefus, for our acceptance with him. But how is it poflible that thefe and fuch like dire6bions can be obfcrved, and the ends of worfhip fuffici- ently attained, when men are utter fbrangers to the language in which it is performed ? It is to me an impofition upon the common fenfe of mankind to fuppofe, * Ver. ij-. Pfalmxlvii. 7. f Heb. x, 21. ■^ Lam. iii. 41. ** Jam. i. 5. 3 64 The M'^orjhip of God tn fuppofe, that our underfiandings can be imployed, or our hearts engaged, or that faith can be duly exer- cifed, when we know not the meaning of the words we make ufe of. If it be faid, that if the people come with an intention to ferve God, and do exercife a general devotion, that is accepted, tho' they do not particularly underftand the prayers that are made> I anfwer: This is more than they have any warrant to iay. How far it may be ac- cepted in thofc who are taught to believe it, and know no better, I will not pretend to determine j but it is plain that fuch a general devotion does by no means come up to what the fcriptures require of us, and therefore they a£b a very ill part in making it necefTary for them to take up with it. Be fides, The ufe of an unknown tongue in the worfhip of God, is contrary to the pra6iice of the primithe churchy yea of all Chriftian churches for many ages. This has been fo clearly proved by our proteHant writers in this controverfy, that I need not now inlift upon it. * Yea fo full and ftrong are the evidences of it, that many of their own authors have been forced to acknowledge it. And if the worfliip of God in the common and vulgar tongue was the pra6i:ice of our blelled faviour and his apoftlcs, and of Chriftians for many hundred years after their days, I fee not what right the church of Rome had to alter it, or with what face they can deny men this privilege, when ihey have neither fcripture nor antiquity to fupport them in it. Yea I add further, that the worfhip of God in an unknown tongue, is contrary to reafon^ and what our own minds if duly attended to, mull tell us, is not a reafonabk fervice. And here I think I may appeal to every man who will allow himfclf to judge impartially, Who is there that has any juft conceptions * Bifhop ff^iUiam's dtfcourfe on the worniip of God in an un- known tongue,--- and a Trcatife in confutation of the Latin fer- vice praCiifed in the church of Rome. an unknown Tongue examm'd. 3^5- conceptions of God himfelf, but muft conclude, that fuch a worjQiip is neither fit for us to offer, nor for him to accept? It is not fit for us to offer, who as reafonable creatures are fuppofed to aft reaibnably, and therefore to underfland what we are about, efpecially in fo folemn an aftion. Nor is it fit for God to accept from us, who as he has endued us with underllanding, and will, andaffeftions, fo has a right to expeft that thefe fhould be employed in his fervice j and when they are not, may he not rejeft it with difdain, and fay as he did to his people of old in another cafe, Offer it now to thy governour^ will he be plea fed with thee^ or accept thy per [on ? * And thus I hope it appears, that the praftice of the Romijh church, in obliging men to worihip God in an unknown tongue^ is unlawful^ as well as in-^^ expedient. And now to clofe all in a few words, Let us blefs God for the Reformation^ one happy effeft of which was, the reftoring us to the ufe of our bible, and to the privilege of worfhipping God, in our own language > and let us be thankful for all the kind appearances of his providence in favour of thefe nations, whereby both our civil and religious liberties have been fecured and handed down to us, notwithftanding the reftlefs efforts of our enemies, to deprive us of them, and we have now the hope and profpeft of having them long continued. And, Let us pity the cafe of thofe who are deprived of thefe great andineftimableblefiings, who are denied the free ufe of the fcriptures, and are obliged to perform their public worihip in a language un-^ known to them, whereby it is rendred very diffi- cult, if not impoffible for them to perform it in a right manner j and while they are taught that there is no falvation out of their church, are denied the very bell means of falvation in it. And « Mai. i. 8. ^66 The Worjhip of Go T> m And as we are enjoying thefe privileges, let us take care to make a due impfoyerneht of them . Let us endeavour to be well acquainted with the [crip- tures. This, among other advantages we ihall gain by it, will be our befl defence againft the er- rors of Popery 3 for whatever the church of Rojne may pretend, the greateft part of their religion has no foundation there. And in all our attendances on God in the duties of his worihip, let us take care to behave with a fuitable frame and temper of mind, remembring that He is afplrit^ and 'will be ivorjhipped in fpirit and truth ^ ^ and can have no pleafure in thofe who draw nigh to him "with their lips^ 'while their hearts are far from him \. This is a behaviour very unbecoming in any who profefs to worfhip God y but it will be more inexcufable in us who areallowedthe privilege of our (?ze;;? language, than in thofe who are obliged to worihip in an unknown tongue. ♦ John iv. 24. t Mark vii. 6, The (W) The popifh doBrme of atmcular confejjion and prtejily ahfolutton^ confide red. SERMON Pr e a c h'd at Sahers'Hally March 13, 1 7 3 4- j . By JOSEPH BURROUGHS. John xx. 21, xx, 23. Thenfaidjefus to them again, Teace be unto you; as my Father hath fent me, even fo fend I you. And when he had faid this, he breathed on them, and faith unto them^ Receive ye the Holy Ghoji; whofefoever fins ye remit, they are remitted unto them ; and whofefoever fins ye retain, they are retained, TH E province aflign'd to me is to treat of auricular confejjion and prieflly abfolution : the former of which is one of the firft things required in the Romifh facrament of penance^ and the other the completion of it. I have chofen for the foundation of my difcourfc that text, on which the greateft Itrefs is laid with regard 3^8 The Do Brine of regard to the power of abfolution : and this will naturally bring in all thole things which are prepa- ratory to it. In my difcourfe I propofe^ I. To fet forth, from authentic records, the doctrine of the church of Rome on thefe heads. II. To examine the ground upon which they herein proceed. I. To fet forth, from authentic records, the doc- trine of the church of i^o;?;^ on the heads of auricu- lar confejjion -i-nAprieftly ahfolution. Now nothing can be more authentic in this cafe than the council of Trent. And this council declares concerning the facrament of penance in general j * ' That our Lord then chiefly inftituted it, when ' being raifed from the dead he breathed on his difci- ' $^^^if^y}^Kr R(^ceive ye the Holy Ghoft 5 i^hofefoever ' fins ye remit ^ they are remitted to them > and'whofefoe-' ' verye retain^ they are retained. In which fo re- ' markable a fad and in fo clear exprcffions {they af- ' firm) the power of remitting and retaining fins, ' in order to the reconciling of the faithful, who ^ have lapfed after baptifm, was communicated to ' theapoltles and their legitimate fuccefibrs.' It is plain, that they here afcribe to the apoftks and their k^itimatc [uecejjors^ (who in the 6th chap, of the fame feflion are explained to be hiftjops andpriefts) the power of reynittingand retaining fins in the li- teral fcnfe. For "j; they fpeak of penance ^^ ' afa- ' crament appointed for the remiffion of fins 5 a ^ remedy of life to thofe who after baptifm fhould * deliver up thcmfelves into the llavery of fin and * power of thedeviljby which facrament (they fay)' ^ the benefit of Chrilt's death is applied to thofe ' who lapfe after baptifm .' And, to make the mat- ter fully clear, they frankly acknowledge i ^' that ' th(^ ♦ Concil. Trident. SelT, XIV. cap. 1. f Ibid. i Cap. 3. auricular Confejflony &c. 3^9 '^ the form of the facrament of penance, in which * chiefly its force lies, confifts in thofe words of the * minifler, I abfolve thee-, and that the prayers, ' which according to the cuftom of holy church ' are laudably added, do not at all belong to the ^ eflence of the form, {they are the counciPs own words) ^ nor are neceflary to the adminiftration of ^ thefacramentitfelf Having thus laid the foundation of their facra* meat in prieftly abfolution j they make no doubt to build upon it the neceffity of cxjnfeffion to the priefl, in order to his granting the abfolution deflrr ed. For they affirm j * ' that in the very inftitu- ' tion of this facrament of penance, as before ex- ' plained, there was likewife inllituted by our ' Lord an entire confeffion of fins : and that fuch ' confeffion is /^r^ yet it is not a meer naked ^ minillry, either of preaching the gofpel, or of ' declaring that fins are forgiven 5 but is to be con- ' lidered as ajudicial a^ion^ in which afentenceis * pronounced by him in quality of 2, judge. ^ Now ' this judgment,' they wifely * obferve, ^ the ' prieit could not exercife without taking cogni- ' zance of the caufe > nor maintain equity in enjoin- * ing punifliments, if the penitents ihould declare ' to him their fins only in general, and not in a fpc- ' cial and particular manner.' From whence they collect, (and the whole fu per ftrufture of this doc- trine of auricular confeflion is meer collection and inference from a perverted text of fcripture which is laid as the foundation) -f that ' penitents ought ^ in confeflion to recount all mortal fins, even the * molt fecret, of which they are confcious after a ' diligent difcuffion j and likewife, for the reafons ^ before mentioned, all thofe particular circum- ' ftances which alter the kind of fin.' As to the manner of confeffing in fecret before the prieft alone 5 they have the afTurance to affirm, that + ' this facramental confeffion had been ufed ' by holy church from the beginnings and always ' commended by the moft holy and moft ancient fa- ' thers.' But they are more confiderate than to of- fer at any proof earlier than the fourth Laferan coun- cil, held intheyear Mccxv j which feems to have been the firft that § enjoin'd this confeflion to be praftis'd once every year. They might indeed have quoted a ^ provincial council in France^ held about the year dcl, which declared ^ repentance ' of fins, v/hich is the remedy of the foul, to be ' ufeful to all' 5 and decreed, that ' penance ' fhould by the pricfts be appointed to penitents up- ' on •* ScfT. XlV.cap.f. t Ibid. ^ Ibid. § Condi. Latemn. cap. ai.apud La66eyTon\.Xl. par. i. edit. P/?r. i or ' affirm, that any other than priefls are the mini- ' flers of abfolution.' And thefe things I take notice of the rather, be- caufe of a moft unlucky circumftance, with which this whole affair is attended j which is the making the prieil's good intention necefTary to the falutary effe6t of the abfolution he gives. This is cautiouf- ly expreffed in one of the f canons of the Trent council: which' anathematize any man who fhall ' affirm, that fins are remitted to him who confef- B -b i ' fes * Seir. XIV. cap. f. J Sc{s.XIV. can.^. 37 i T^^ Do&rme of ' festhem, when the prieftabfolvesnotin earneft, ' butinjeil.' Andoncwoird think, by the cau- tioufnefs of the cxpreilion, that the fathers of that council had found themfelves hard prefs'd with this dodlrineof thenecefHty of the prielt's good inten- tion : which it is certain hangs Hke a milllone about the neck of all the Romilh facraments 3 and ren- ders it impoiliblcfor a Romanill to prove, that there is at this day any fuch thing as apriell, or indeed a chrillian, in the world > becaufe no man can cer- tainly tell, whether the perfon from whom he re- ceived orders, or baptifm, perform*d the fervice with the intention which the church requires. For thus * pope Eugene IV, in his decree at the council of Florence^ heldabouttheyear mccccxl, exprelly declares : ' All thefe facraments, (/. e* all the feven, among which that of penance is par- ticularly mentioned) are made up of thefe three parts : *• that is to fay > of things, as the matter 5 ' of words, as the form 5 and of the perfon of the ' minifter who confers the facrament, with the in- * tention of doing that which the church does : of ' which three if any one be wanting, the facra- ' ment is not perfcdcd.' But indeed the council of Xrent itfelf fpeaks plainly enough of this matter, to deferve to be charged with all the impious confe- quenccsv/hich follow this do&rine. For they ex- preily tell their penitents j i" ' that they ought not ' fo to flatter themfelves concerning their own ' faith, as to think that they are abfolved truly and ^ before God, when the prieft has not a mind to aft ' ferioufly andabfolve truly.' Monftrous impiety ! and mail unhappy penitents ! to whom no humi- hation before an offended God, no Hitisfaftion made to an injured neighbour, no refolution or en- deavours of amendment, no real reformation of heart and life, nor all thefe together, can avail any thing, without the good-^vill of the prieft ! and whom, * Labbk Tom. XIII. pag. fif. f Sefs. XIV. cap. 6, auricular Confeffion^ 8cc. 375 whom, according to this deteilable do^lrine, God himfelf cannot abfolve from fin, unlefs the prieft too, when he pretends to abfolve in words, is fo good as to do it with the fcrious intention of his heart ! But befides the confeffion, of which I have been treating, and befides that contrition which is to at- tend it j there is another thing infifled on by the church of Rome^ before Ihe will allow her priefts to exercife their good intentions in giving abfoluti- on. Certain puniihments arc at the prieft's difcre- tion, enjoin'd to the penitents, under pretence of ^ making them more diligent for the future. Thefe they C2.\\ faUsfa5iio?i 'y and make them a necefiary part of their facrament of penance ; as necefiary as contrition or confeffion. For the inftitutes of their canon law exprefly tell us f, ' that neither ' contrition nor confeffion avail much, unlefs to * both thefe be added fatisfadtion 5' which in the famefentence is called ' a fortofcompenfation for ai; ' injury done.* And the council o^Trent fpeaks as ef- fe6tually as can be to the fame purpofe,when it + ana- thematizes ' thofe who fiiall deny, that contrition, ^ confeffion and fatisfaftion are aJl of them necefTary ' in the facrament of penance totheintire and per- ' feft remiffionof fins.' Now, this fatisfa6lion,the § council of Florence frankly tells you, is to be made fecundum arhitrium facer dotis^ ' according to the ' will and pleafure of the priefl, tho' chiefly by ' prayer and fafling, and alms.' Let it therefore be called a fatisfaiStion made unto God through Jefus ' Chrift 5' as it is by the council of Trent j ^ and let it be colour'd over ever fo plaufibly with the ap- pearances of religion : yet as long as the appointing of this-fatisfaftion is folely in the will and pleafure of the priefl, it is plain that the great concern is B b 3 made • Concil. Trid. Sefs. XIV. cap. 8. t Lib. 11. tit. 5-. 4: Sefs. XIV. can 4. § L/?^^^ Concil. torn. XIII. pag.yaS, ^ Sefs. XIV. cap. 9. 374 *^^^ DoBr'me of made the {atisfying of him: if he be not wellfatif- fied, there is no abfolution to be had. If the peni- tent is not to the full as liberal to the church, and (I may add) to the prieft in particular, as the priefl himfelf thinks he ihould be > let him break his heart with contrition, and run ever fo great a rifque by expofing his fecret fins and his moft important affairs in confcfiion ; yet it all fignifies nothing. Indeed cfFe6bual care is taken by the council of ^rent to make the penitents liberal. For they plain* ly tell the priells, ^ ^ that they ought, as far as the ^ Spirit and prudence ihall fuggeft, to enjoin faluta- ' ry and fuitable fatisfa6bioiis, according to the qua- ^ lityof the crimes, and the ability of the penitents: ' lell if they fhou'd connive at the fins confefs'd, ' and deal too indulgently with the penitents, en^ * joining the flighteil works for the greateft crimes, * they fhould become partakers of other mens « fins.' Thus important are the prieils made : who by the church oiRome are conftituted judges and arbiters in the whole affair of repentance -, even with regard to many things which one would think fhould be tranf- afted betw^een the penitent himfelf and God alone. But it muft be obferv'd •, that to keep the people the more effectually in fubjecbion, there are fome extraordinary cafes referved to the decifion of the pope, and to bilhops in their refpeftive diocefes y concerning which the common priefts are not al- low^ed to judge. Only in the article of death there is no refervation : and therefore in that cafe, ' all ' prieils are allowed to abfolve any penitent from ^ any kind of fins and cenfures.' So fays the \ council of I'rent. And fo the Roman ritual, t pub- lifhcdby authority of popeP^?//V : prcfcribing in that cafe only this fhort form > / abfolve thee from all cenfures * Ser.. XTV. cap. 8. t Scfs.XIV. cap.;. ^ Ritual. Rom. edit. 8vo. Antwerp. 16^^. pag. 67. auricular ConfeJJioHy &c. 375^ cen fur e sand fins ^ in the name of the Father^ and the Son^ and the Holy Ghoft^ Amen. The forms of ab- folution in ordinary cafes are longer j andtheftrefs is openly laid, not upon that part wherein the prieft ^ prays that God would have mercy upon the peni- ' tent, and, forgiving his fins, guide him to e- ' ternal life 5' for this, and another form to the famepurpofe, the prieft is * exprefly told he may omit: but upon the following form, whichlfhall take the liberty to repeat, i" Our Lord Jefus Chrift abfolvethee : andl^ by his authority^ do ahfolvethee^ from every bond of excommunication^ + (fufpenfion) and interdi5l^ fo far as lam able^ and thouftandeji in need. Moreo'ver I abfolve thee from all fins in the name of the Father^ and the Son^ and the Holy Gboftj Amen. To this form is ufaally join'd another j which for its irreverence to our blefied Saviour, and contrariety to his dodrine, I cannot tell how to look upon as any thing better than antichriftian : in thefe words. § I'hepaJJion of our Lord Jefus Chrift j the merits of the blefied virginM^ryand of all the faints-, ivhatfoe'uer good thou haft done > and whatfoever evil thou haft fuffered 5 be unto thee for remifiion of fins^ increafe of grace .^ and reward of eternal life. A-* men. There are particular forms and meafures appoint- ed by the ritual for reftoring of perfons excommu- nicate to the communion of the faithful. There is like wife a method provided forabfolving the dead, if in their life time they had given figns of contri- tion. Bat I will not detain you with the ** reci- tal. B b 4 I *Ibid. f Ritual, pag. 66. % N. B. This word (fufpenfion) is added only in cafe the penitent be a clergyman. § Pag. 67. ** I (hall take the liberty to offer to my reader what wou*d have been too tedious from the pulpit. Among the meafures for reftoring a living excommunicate j tiie penitent, if his crime be very great, is to take an oath, that he will obey the commands of the church whica 37<^ 7/??^ DoBrme of I cannot difmifs this ritual without obferving 5 that itdire£bs the prieits ^ ' to ask prudent quefli- ^ ons infuch cafes where the penitent does not ex- ^ prefs the number, the kinds, and the necefTary ' circumflances of his fins:' and that tho' f it bids them take heed that they do not ' detain the peni- * tents with curious or unprofitable queftions, ' efpecially the younger people of either fex, oro- ' ther perfonsj concerning things which they are ' ignorant of 3 left they ihould thereby take oftence ' and learn to fin :' yet the penitent is intirely at the mercy of the prieft whether he fhall be asked fuch queftions or not ; that it is notorious thefc things are often done, to the violation of all rules of modefty and decency J and fuch thoughts of any kind fug- gefted by the wicked priefts, as may beft ferve the purpofes which fhall be laid upon him on that account : and efpecially, that he will not thenceforward ever offend againft that canon or decree, for the violating whereof he has incurr'd cenfure. Then he is to kneel down on both knees and upon thefhoulder, cover'd only with his fliirt, (if it be a man) to be lalh'd gently by the prieft with a rod or cords, till the prieft has recited a whole pialm appointed for that purpofe. Then, after feveral prayers and refponfes, during which the prieft is to be uncovered, heat length fits down, covers his head, and delivers a form, wherein he declares j that * he, by the autho- * rityof Jefus Chrift, join'd with that of the pope, or thebilhop, • or other fuperior concern'd in the affair, does abfolve him fi-om his • excommunication, in the name of the Father, (^c. Ritual, pag. ^8, 69. In order to the abfolution of the dead excommunicate j the body, if not yet buried, is to be beaten, and abfolved, and then fuffer'd to be buried in confecrated ground : if buried in a profane •place, to be dug up, and after the fame ceremonies to be buried in holy ground: but if it cannotconventently be dugup, then the bu- rying place is to be beaten, infteadof the dead body : if buried in holy ground, then only the fcpulchre to be beaten. During which beating, whether of the body orthefepulchre, the prieft is to pro- nounce a certain form of words, and have refponfes made to him. After which follows the form of abfolution, in thefe words : Ido, Mccording to the authority granted to me, abfolve thee from the bond of excommunication which thou hajl incurred, \_or art declared to have in- curred'] for fuch afadi-^ and refore thee to the communion of the faith- ful: in the name of the Father, and of the Son and of the Holy Ghoft, Amen. And then the whole work is concluded with prayers and re- ijponfes. Ritual, pag. 70, 71. ♦ Ritual, pag. 65. f Pag. 63, 6^. auricular ConfeJJiony 8cc. 377 purpofes of their lewdnefs, avarice, or malice : and that in the circumftances in which confefHon is ellabliili'd by the church of jR.ome^ there is no way to prevent fuch evils. The elFe6b of this facrament of penance, (the ^ council of Trent tells us) ' with regard to its ^ force and efficacy, is reconciliation with God : * agreeably to what they had affirmed a little before 5 ^ that t the power of remitting and retaining fin§ * was given to bilhops and priefts for that purpofe i* and ' that t this their facrament is neceflary to ^ the falvation of thofe who have finned after bap- ^ tifm.' Thus I have fet forth from authentic records the dodrine of the church of Rome concerning auricular confeffion andprielHy abfolution : in the doing which I could not avoid adding fome other things relating to their facrament of penance, which are neceflarily connefted with thefe two ar- ticles. If I have drawn out the account into too great a length, it was becaufe I feared that a very brief relation would not give you a fufficient notion of doftrines, which you would wonder ihould ever enter the minds of profcfs'd chrillians. The fetting them forth thus largely will, I hope, in the minds of proteilants, who are acquainted with their bible, and acknowledge that for the only rule of their faith, go a good way towards a con- futation, and thereby ihorten my remaining work. However, I beg leave, according to my propofed method, II. To examine the ground, upon which the church of Rome herein proceeds. And here it will be neceflary to confider atten- tively thofe texts of fcripture, upon which they lay a ilrefs in this argument: for they are forced in this cafe to have recourfe to fcripture, becaufe they * Sefs, XIV. cap. 3; f Cap. zl ± Ibid. 378 The DoBrme of they know that the common fenfe and reafon of mankind are againft them : and they are glad to catch at any plaufible appearances, arifing from a perverfion of fingle difficult palfages, detach'd from fuch as wou'd fufficiently explain them > be- caufe they know, that a fair comparifon of one part of fcripture with another wou'd turn to their confulion. But I cannot forbear obferving what a meer farce the council of I'rent ads, in appealing to fcripture at all, for the fupport of their dodrine of confeffion and abfolution > when they had be- fore laid it down as a rule, ' that it belongs to * ^ mother church alone to judge of the true fenfe * of holy fcripture > and decreed, that no perfon ^ whatever, trufling to his own prudence, in mat- * ters of faith or manners, belonging to the edi- * ficationof chrilliandoftrine, wrelling the fcrip- * ture to his own fenfe, fhould dare to interpret * the holy fcripture contrary to that fenfe which ^ holy mother church hath held and doth hold, * or contrary to the unanimous confent of the fa- * thers/ What a farce, I fay, is it, after all this, to appeal to fcripture ? For if the decrees of the . I'rent council were ever defigned to be of anyufe to the common people, (and if they were not, why do the fathers of that council, in their ca-^ nons, oblige all without exception, under the pe- nalty of a fevere curfe, to receive their 4o6lrine ?) if, I fay, they were dclign'd to be of any ufe to the people, the quoting of fcripture can never an- fwcr any fuch purpofe j becaufc the common peo- ple can make no judgment at all about it, for want of knowing ix)hat fenfe holy mother church has ah ways put upon fcripture^ and what has been the una^ nimous confent of the fathers with relation to it. Nay, even if the decrees of this council were de- flgu'd only for the ufe of the prieib, n,s one would be tempted to think they were: yet to whatpur- * Scfs, IV. pofe auricular ConfeJJlon^^ &c. 375^ pofe is it to quote fcripture ? when, by appropri- ating to the church alone the right of interpreting fcripture, they have taken it out of the power even of the priefts to judge for themfelves ; be- iides that it is as impollible for the priefls as the people to kno-^ the unanimous confent of the fathers y iince it is well known that the fathers have differed very much in their judgments from each other. But fince notwithilanding thefe things they do pretend to ihew refpe6l to fcripture, where they think it may ferve their turn > let us examine whe- ther the texts they produce can fupport the weight they lay upon them. They tell us : ' Our * Lord then chiefly infli- ^ tuted the facrament of penance, when being ^ raifed from the dead hthreathed uponhis difciples^ * and faid > Receive ye the Holy Gboft ^ whofe fins ' foever ye remit^ they are remitted^ and whofuever ^ ye retain^ they are retained' And upon this text therefore they chiefly ground the power of the prieft's authoritative abfolution, and the necefHty^ of auricular confefSon. But nothing befides their ufurped power of in- terpreting for all the chriflian world, could enable them to impofe fuch a fenfe as this upon our Sa- viour's words. If it were true, that this was our Lord's mind with regard to the apoftlqs themfelves, the contrary to which I think iseviilent 5 yet hov/ will this convey to the ordinary priefls, inallfuc- cceding ages, a power of granting authoritative abfolutions at their own dilcretion > or of claim- ing a particular confefTion of fecret fins in order thereto? When Chriit breathed upon the apoftles^ as a token of conferring the Holy Ghofl upon them, did he at the fame time breathe upon all the priefts that were to come into the world ? Did he by the fame a6tion, or indeed by any other, convey the Holy Ghofl to them ? Did he give to them, * Concil. Trident. SefT. XIV. cap. i. 380 The DoBrtne of them^ or even to bifhops tliemfelves, all the Himc powers which he gave to the apolHes ? It is evident that the words in queflion were fpoken to the apoftles, and to them alone, on the day when our Saviour arofe from the dead : and we are to judge, by the circumilances of thcper- fons to whom they were delivered, as well as by the words themfelves, whether our Lord meant to apply them to any other than their own per* fons. To the apoftles it was faid with great proprie- ty: As my Father hath fent me^ even [0 fend I you. For this was an immediate and extraordinary mif- fion of the apoftles by our Lord Jefus Chriftj as was that of Chrift himfelf by his heavenly Father > tho' there was an unfpeakable difference in the dignity of the perfons fent, and in the extenfive- nefs of the work. However, here was full power given by Chrift to his apoftles, to perform the workajfligned to them 5 as there was by the Father to the Son, for the fervice in which he was to be employed. But will any man therefore affirm, that hereby were convey'd to biftiops and priefts in fuc- ceeding ages all the powers convey'd to the apo- ftles? As well might he affirm, that the apoftles did in this their miflion from Chrift receive all thofe powers with which Chrift himfelf was in- vcfted, and that they were fent to do in all refpe£ts the fame work. But not to infift any longer on thefe introducto- ry words 5 I proceed to thofe immediately follow- ing, upon which the great ftrefs is laid. And when he had [aid this^ he breathed on them -y and faid unto them^ Receive ye the Holy Ghoft 'y nvhofefoever fins ye remit ^ they are remitted unto them j and whofefoever fins ye retain^ they are retained. Now, make as little allowance as you pleafe for the ftrong figurative manner of fpeaking in the caftern countries > yet do but allow that Chrift under- auricular Confejfion^ &c. 381 underftood what he was doing while he fpoke thefe words, and I will appeal to you, or indeed to any man living, whether he cou'd pofTibly ex- tend them to that fenfe, which you have feen the church of Rome^ and particularly the council of T'rent^ afcribes to them. Can our Lord, by any conllruftion of thefe words, be fuppofed to have left priefls his vicars, as ' prejidents and ' judges^ before whom all mortal fins into which ' the faithful might fall ihould be brought, that < according to the power of the keys for remit- ' ting or retaining fins they might pronounce knr ' tence?' Can any man believe, that in order hereunto ' there was virtually inllituted by the ' fame words an intire confeffion of fins to the ^ prieft i ' and a power likewife conferred to en- join what penances he fiiould think fit, and then to fay to the penitent, lahfolve thee ? Can any man really believe, that our Lord defign'd fuch a pro- cefs fhould have the efi'efts which the council of ^rent afcribes to it ? particularly, that hereupon fliould follow ' reconciliation with Godj' and that yet it fiiould not be in the power of God to be reconciled to the penitent, where the priefi: happen'd to with-hold his good intentions when he pronounced the words of abfolution ? It is impofiible, I fay, that fuch things as thefe fhould ever have been in our Lord's intention: and particularly impofiible, that he fiiould have given to men the power of difpenfing pardons in an arbitrary manner. The Son of God can never be fufpe6bed of giving any fuch power; fince it would be inconfifi:ent with the power of the di- vine Being himfelf ; for befides what is to be faid concerning frail mortal men in general, fubje6b to pafiions and prejudices and millakes; and befides that it is well known, thoufands of prieft;s are ftupidly ignorant, of the chrifi:ian religion, and almoft of every thing elfe > it is certain, that wick- ed ^Zz The Do^r'me of ed men (fiich as the council of Trent muO: acknaw* ledge prk ft s under 'mortal fin to be) might be erro- neous enough to difpenle pardons, where an all- wife and perfe6tly holy God, even with all his infi- nite mercy, would fee good reafon to refufe them. It is indeed hard to conceive, how any man ihould in earneft believe thefe things. But this interpretation of our Saviour's words gives fuch an accefiion of power to the Romilh bifhops and priefis y that any one, who obferves their nume- rous incroachments in other refpe6ts, cannot much wonder they fhould infiil upon it. But they have no other way to make fuch interpretations pafs^ than by detaching lingle fentences from their con- text 5 making no comparifon with other texts which wou'd explain themj following, as in the cafe of tranfubftantiation, the ftrift literal fenfe, where it is mo ft evident that fenfe cou'd never be intended 5 and making no allowance for figures of fpeech, where it is moll evident they were de- fignedj nor any confideration of the chara&er and circumftances of the perfons fpeaking orfpo- ken to. It is eafy to darken any exprellions whatever by fuch methods as thefe, and to give them a fenle altogether different from what the fpeaker or writer intended j whereas if we will take fair and candid meafures of interpretation, a clear light may be thrown upon paflages which have really fome obfcurity in them. Thus, with regard to the words of our text : if we will make allowance for the figurative manner of expreflion \ compare the paflage with others which have a manifeft re- lation to it J and confider how the apoftles them? felves undcrftoodit, by the tenor of their writings and condu6l after they received this commilTion : we ihall find the meaning to be fomething very different from the forced interpretation of the council of Trent, We fhall find, that when our Saviour auricular ConfeJJiony &c. 383 Saviour breathed on his apoftles^ and [aid to them^ Receive ye the HolyGhoft-^ whofefoever fins ye remit ^ they are remitted to them j and whofefoever ye retain^ they are retained -, his meaning was to affure them, that they ihould receive that infallible guidance and afliftanceof the Holy Ghofl, which fhould enable them, without any danger of miflake, to publifh among men the terms upon which linners fhould be pardoned, and upon the rejection whereof their fins fhould remain unforgiven. And hence indeed it will follows that whoever fhall in fucceeding ages comply with thofe terms, though declared by uninfpired men, fhall receive the benefit of God's gracious pardon j and that they who rejedb thofe terms fhall go without forgivenefs. The efFeft therefore, of having fins remitted or retained^ will in all ages of the church follow upon men's complying or not complying with the terms, which the Holy Ghoft, conferred on the apoflles, en- abled them infallibly to make known j and confe- quently does not depend upon thofe terms being declared by a prieft, any more than by a layman. If any man whatever, whether in holy orders or not, can be fo happy as to convert a finner from the error of his way^ by bringing him to a due fenfe of it, and perfuading him to comply with thofe terms of pardon and acceptance, which the apoflles were enabled infallibly to publifh i hejhall fcCve a foul from death ^ and fhall hide a multitude of fins. Thus we are exprefly afTured by one of the apoflles themfelves j the apoflle James^ chap. V. zo. And that this profpe6t is not confined to mi- ni fters, or perfons in holy orders, appears from the addrefs in the preceding verfe, to all the bre- thren^ to whom the epiftleis dirededj i.e.^tothe twelve tribes fcattered abroad. To all thefe the apoflle addrerfes himfelf, when he fays, Brethren^ if ANY OF YOU do err from the truth^ and one con- vert * Chap. I. vcr. x. 384 "The DoBrme of 'ifert him j let him knowy that he {hall fave a foul from death. I cannot forbear obferving by the bye ; that the cafe here fpecificdj that of brethren erring from the truth ^ and turning from that error^ is the very cafe of the lapfed after baptifm > in which the church of Rome pretends their facrament of penance does jure divino neceilarily take place. And yet the apoftle is fo far from intimating any neceffity of confefJion to a prieft, or of fuch fatisfadions as he fhall enjoin, or of receiving abfolution from his mouth >' that without any difference between prieft and people, he direfts his difcouifc to the brethren in general, and encourages them with the hope, that any of them, if they will ufe their en- deavours, may be fo happy as to convert a Jinner from the error of his way^ and thereby fave a foul from death. And, I befeech you, what is faving a foul from death ? Is it a whit lefs than remitting of fins ^ which is the phrafe in our text? Yet both the one and the other is, we fee, in the phrafeology of fcrip- ture, afcribed to men, who arc only the inftru- ments of this r emifji on 2inAfaIv at ion lb the grant of the keys was made to one perfon > to Peter alone, and never to any other : but the power of binding and loopig^ mention'd in the fame verfe, and in Matt, xviii, and that o^ remitting and retaining fins ^ mjohnx^, were granted to all the reft of the apoftles in con- j'un6tion with him : and therefore that trite phrafe, of the power of the keys, confounded as it is with the power of binding and loofing^ remitting and re" taining^ and applied to authoritative decifions of ecclcliaflical men, plainly appears to have no foun- dation. But tho' the grant of the keys is not the fime thing as the binding and loofing^ prefently after men- tioned j yet it leads to the true meaning of it. Chriit aflures Peter^ that in his preaching he fhould be enabled fo effecSbually to deliver the terms, on which the Moft High would receive finncrs to mercy, as that no perfons upon earth who comply'd v/ith thofe term.s Ihould fail of being forgiven ; and (o to denounce the wrath of God againll the unbe- lieving and difobedient, that whoever fhould reject his docbrine, and defpife the authority upon which it was founded, fhould not obtain pardon. This is the plain meaning of the promilc made to Peter^ that what he fJoould bind upon earthy fl)ould be bound in heaven^ and what he fJ)ould loofe on earthy fhould be loo fed in heaven. Now iincc this binding and C c 3 ioofing ^po The DoBrme of loojingis the fame as retaming and remitting fins ^ and is in the promife to Peter intimately conne&ed with preaching the doclrine of the kingdom of heaven : the true meaning of binding and loofing^ and confe- quently of retaining and remitting fins by virtue of a commiflion from Chrilt, mufl be preaching that doftrine, according to the tenor of which men ihould have their iins either remitted or retained by the great judge of allt And well might they, who were fent with a fpecial commiflion from Chrift, to preach that gofpel, according to the reception of which the condition of its hearers was to be fi- nally determined > well might they, I fay, in a fi- gurative manner of fpeech, be faid by their preach- ing to ^/W upon the reje6ters of it their great /?;^ in rejefting it, or in the language of our text, to re- tain their ftns \ and to loofe thofe from their fins^ or remit their fitns to them^ who embraced a gofpel which exprefly promifes forgivenefs to all that em- brace it. In a literal fenfe the words are not capa- ble of being taken, without great abfurdity, and encroaching upon the prerogative of God. And the fenfe in which I have explained them agrees fo perfecStly with a number of other fcriptures which are clear to the fame purpofe, and with the charac- ter and condud- of the apoiUes, to whom the com- miffion was given 5 as plainly ihews this to be the true meaning. And thus the whole Romiih doc- trine of authoritative abfolution, built upon the perverhon of our Saviour's words, at once fills to the ground. If we were to confider that other pairage,where binding and loofing are mentioned > I mean * Matt. xviii * Matt, xviii. 15* — 18. Moreover, if thy brother (hull trefpufs ct- ga-infl thee, go and tell hi?n his fault between thee and him alone. If he Jhall hear thee, thou haji gained thy brother. But if he rcill not hear thee, then take with thee one or two more ; that in the mouth of two or three ivitncffes every word may be efiaHifl?ed. And if he jhall negleii to hear auricular ConfeJ/ion^ dec. 391 xviii. wefhould find that it is as far from the pur- pofeof theRomiihiacrament of penance, as thofe akeady confidered 5 tho' it is certain it has a relation to fins committed by chrillian brethren, whereas the others relate to the effe6bs of preaching the gofpel. It is fomewhat uncertain, whether the words were dire6ted to the apoilles alone 3 or to other difciples with them. But if it was to the a- poftles alone 5 yet 'tis plain it was not in their apo- Itolical character, but as fub]ed:s in general of the kingdom of heaven^ mention' d in the beginning of the chapter 5 and relates to trefpafi^es committed by one chrillian againii: another. In which cafes, our Saviour, inftead of fending the offender to confefs to a prieft, advifes the perfon offended to go, and in a kind and gentle manner to admonilh his brother, in order to reclaim him from his fin. Upon failure of fuccefs in this charitable attempt, he is dired:ed to take with him one or two more j ftill with the fame defign, but fo ordered as to carry more force with the admonition. If this is likewife unfuccefs- ful^ then the churchy i. e. a fociety of the fiithful is to be acquainted with the affair : and if the admo- nition of the church, adling fuitably to the known mind of Chrifl its lawgiver, is reje6ted j our Lord fignifies, that the good admonition, given fo agree^ ably to the duty of thofe that gave it, and fo wick- edly reje6bedby the offender, will hind his fin upon him i and that their judgment in feparating from him, fhallbe confirm'd in heaven. And he further fignifies, that their judgment would likewife be ra- tified in heaven, if upon good evidence of his re- pentance he fhou'd be rellored to their communion. But ftill, in this, as well as in preaching the gofpel before mentioned, there muft be underllood fome C c 4 rule, hew them, tell it unto the church. "But if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily, I fay unto you : whatfoever ye flyall bind on earth, (hall be bound in heaven , and whf{tfoever ye f tall loofe on earth, fliall be loafed in heaven. 2^% The Docirine of rule, fome certain rule, of the mind of Chriftj laid down and obferved, before the effeft o£ binding or loofeng can take place. The thing is not left to the will and pleaiurc, of the preacher in the one cafe, or of the offended perfon, or even the church itfelf, in the other : but the mind of the law-giver, regarded or not regarded, is that which loofes a per- fon from his fins, or binds them upon him> tho', according to the phrafeology of fcripture, it is in a figurative fenfe afcribed to the inlfrument or means, by which this binding or loojing is effected. Andin this fenfe St. ^ PauJ^ fpeakingof aperfon^ from whom, for a notorious offence, the church of Corinth had withdrawn, and who had afterwards given fufficient proofs of fincere repentance, ad- vifes the Corinthians to forgive him > and declares that he forgave him aJfoy and that whomfoever he had forgiven on their account, he had done it in the ^perfon of Chrifi^ i. e. by his authority, and under the infallible afiurance of his approbation. Thus, I think, are the words of my text fairly refcucd from that falfe glofs which the council of "Trent had put upon them. But there are other texts, to which they have recourfe for fupporting their pretenfions. Particularly, "X they force into the fervice of their facrament of penance the words of St. Paul y I Cor. v. ii, iz. wherein he advifes the chriftians of the church of Corinth not to keep company with any brother who is a fornicator ^ or co- vetous^ or a drunkard y or an extortioner y giving this reafon for it -, (which, becaufe it contains the word judge in it, is greedily fnatch'd at) For what have I to do to judge them alfo that are without ? do not ye judge them that are within} But the bare recital of this text, in its proper connexion, is fufiicient to ihew, that it relates to open faults, to which a pub- lick * % Cor. ii. 5*, — u. t Con. Trid. Sck. xiv. cap. i. auricular ConfeJJion^ &c. 3^3 lick cenfure is due \ and has no relation to auricular confeffion or prieftly ablblution. 'Tis as little to the purpofe that * they quote the words of the fame apoftle to the Epheftans^ chap. li. ver. 3 . wherein he tells them^ that they had been children of wrath^ even as others : for they fuggeit no manner of rcafon for confelling fins privately to a prieil > which is the whole tenor of that chapter of the Trent council, where this text is quoted. As little is it to the purpofe, that the new tefta- ment expreilions, of violating the temple of God^ I Cor. iii. 17. grieving the holy fpirit of Godj Eph. iv. 30. doing defpight unto the Spirit of grace ^ Heb. X. 2p. and treafuring tip wrath againft the day of wrath^ Rom. ii. y. are ^ produced to fhew, that they who have finned after baptifm, fhould fubmit to whatever penance the prieil ihall be pleafed to enjoin as a fatisfa6tion for their fins. Nor is it a whit more to the purpofe, that the t Profejftonof catholic faith ^ lately publifh'd in the Englijh tongue, for the reception of converts into the church of Rome, refers us to the old law, '' as a ^' figure of the law of Chrill:," to favour the Ro- miih doctrine and practice of confefiion. For, what if leprofy was a figure of fin ? What if the leprous were obliged, by the exprefs command of an abrogated difpenfition, to Jhew themfelves to the priefts ? Will it thence follow, that under the new teftament chriftians muit, without any command or dire6tion from Chrift their law- giver, confefs their fins to a prieft, and take abfo- lution from him ? What if the Ifraelites were =^^ obliged to make confeffion, when they had been guilty ofatrefpafs, in defrauding their neighbours, or taking away their property by violence? What if after reflitution atonement- v/as according to the Mofaic law to be made by a prieil ? Yet this will never prove, that under the gofpel, which ac- knowledges * Cap. f. f Cap. 8. \ Page ai, ** Numb. V. 5'j— S. Lev.vi, 2, — 7. 39 4 The DoEirme of knowledges no prieil but Ghrilt himfelf, chriftl- ans are obliged to confefs to a mini Her their fecret fins y or that forgivenefsat the hand of God depends upon a mortal man's abfolution. What if upon St. PauVs preaching the gofpel, attended with the de- monftration of the fpirit and of power ^ by the mira-^ cles which he wrought, * many who believed came fuhlickly^ and confejfed^ and jhewed their deeds ? as, upon the preaching of 7^/j;^ the bapti It, "f Jerufa- lem^ and all Jiidea^ and all the region round about Jordan^ went out to him^ and were baptized of him in Jordan^ confejjing their fins. Do thefe things lay any obligation upon thofe who are already become chriftians, to confefs their fins privately to a priefl, and kneel down before him for pardon ? And laflly 5 how vile is the perverfion of that text, Jam.v. \6. and how wifely did this catechift a6t, in concealing the great efl part of theverfe? for the whole verfe runs thus : Confefs your faults one to another , and pray for one another \ the effe&ual fervent prayer af ^ righteous man availeth much. Now what colour of a reafon is there to believe, that confejjing to oneano^ ther^ in order to mutual forgivenefs, could niean confefiing to the elders of the churchy mention' d in a quite different cafe in the preceding verfes ? The fame perfons are bid to confefs their faults to one another^ who are like wife bid to pray for one another .' and therefore if the people are by this text dire6led to confefs to the priefts, the priefts are like wife direcr ted to confefs to the people j if the priefts are bid to pray for the people, fo are the people bid to pray for the priefts. And T am entirely of opinion > that the prayer here defcribed, the + inwrought prayer of a righteous man^ even though he never were in orders, would be as much regarded at the throne of grace, and become as eft'ectual for the forgivenefs of anoftence committed againft himfclf andconfefs'd- to ♦A^sxix. 18. t Matt. iii. f, 6. auricular ConfeJfioHy &c. 39^ to him, as if he were poflefs'd of the higheft ho?- «ours the church of Rome itfelf is able to confer. Thus we have feen how little there is in the nu- merous pafTages 1 have been conddering, to the purpofe for which the Romaniils produce them : that they really mean quite other things than they bring them to prove. We have feen in particular, that there is not in the words of my text, on which the greatell flrefs is laid, any authoritative power of abfolution committed unto men \ nor any con- feffion to a prieil inilituted^ tho' the council of ^rent fays it contains both. We have feen, that what they interpret concerning the power of grant- ing or with-holding the pardon of fin by biiliops and priefts was meant by our Saviour concerning the awful elFe<^s of preaching his gofpel by the apolHes, under the infallible guidance of the Holy Ghoft. We have feen, that our Saviour could not be capa- ble of putting fuch a fenfe upon his own words, as the council of Trent has put > becaufe it is incon- fillent with the authority of God's own govern- ment. And an intimation has like wife been given of the dangerous tendency of that minute and par- ticular confellion, which the church of Rome re- quires the people to make to the priefts, of the moftfecret lins, together with their circumftances. But the dangerous tendency of this, and likewife of their dodbrine of abfolution, deferves a little more of our attention. It has been already obferved, that according, to the circumftances in which confeiTion is eirabiiihed in the church of Rome^ there is the utmoll danger of violating all rules of modefty and decency 3 by putting queftions, under pretence of fearching fin to the bottom,which fhall fuggcft wicked thoughts to the minds of young and unexperienced perfons, fuch as otherwife would never have entered there. But befides this 3 auricular confeflion is direcScly cal- culated, as there is no doubt it was defign'd, to put the 39^ The DoBrine of the poor penitent wholly in the prieft's power with regard to elUte, and reputation, and even life itfelf. The laity, I fay, muft in all thefe refpeds be intire- ly at the mercy of the clergy, if they can be brought to make it a point of confcience to confcfs to them all their failings. And to what purpofe is it for the canon law to tell us, * ^ that if a prieft ' reveals what he hears in confefHon, he ihall be * depofed, and wander about in difgrace all the reft ^ of his life ?' If a prieft who is himfelf under the guilt of mortal fin fhou'd be fo wicked as to break his oath of fecrecy s it wou'd be no very great wonder. And in that cafe, what reparation can the fending him to travel abroad make for the un* fpcakable mifchiefs of his perjured treachery ? In the mean time, where is the probability, that the Son of God, who had fo tender an affection for his whole church, as lopurchafe it with his own bloody wou'd lay it under the hard neceflity of fuch an intire dependence upon its officers ? Then, as to the do6trine of abfolution : I be^ feech you to confider, how dire6bly that tends to the deftruction of all morality and piety, all virtue and ferious religion. For, how ftrong a temptation muftitbetoaman vitiouftydifpofed, to be taught, that a prieft, whom he may hope fome way or other to influence, can abfolve him from moft crimes to which his wicked heart is inclined ? however, that hisbilhopcandoitj oratthe worft, that the pope can do it : and that the great judge of all hasfo far put the matter out of his own power, that he muft confirm in heaven the judicial fcntence v/hich ihall be pafs'd in his favour here upon earth ? What re- gard, I fay, will fuch a man pay to the judgment of the Almighty ? what fenfe of religion will he retain towards him ? or what fenfe of the natural o- bligations of virtue in his conduct towards men ? How will he dcfpife the doftrine of the the neccffity of reftraining corrupt afFeftions in order * Dift. vii. clepoenlt. cap. i. auricular Confejffion^ Sec. 39/ order to be truly happy ? All thoughts of this kind -will be treated with the utmoft contempt, when he coniiders, that, according to the dodrine of the infallible church, he need only put on an appear- ance of contrition, confefsthe fin he has commit- ted or refolved upon, fubmit to the penance en- join'd, and receive abfolution; and that then, having made fatisfa6bion' for his fin, he is a clear man, and may go on in a courfe of the like acStions^ without any neceffity of a real reformation. Thus the whole procefs of the Romifh facrament of pe- nance has a tendency to make men regard external performances as an equivalent for inward and real religion, to draw off their minds from attending to it, and at length to extinguifli the fenfe of it. And the tendency this way is the more evident, when weconfider, that in the article of death, as we have already feen, all priefts are obliged to ab- folve from all fins without exception. This the wicked layman knows beforehand : and may there- by be encouraged to indulge himfelf in all manner of fins, in the expe6bation of receiving abfolution at laft, and the viaticum of the eucharift into the bargain : both of which the * priefts of the church of Rome are, under pain of ecclefiaftical cenfure, obliged to give to thofe who are dying by diftempers, and likevvife to malefa£bors juft before their execution, if theydefireit. The papifts indeed, and particularly the author or authors of the f catechifm already quoted, do not fail to charge fome protellants with undertaking to abfolve dying penitents in a folemn manner, as by authority from Chrift. But this I fhall not med- dle with 'y my bufinefs being to confider the docbrine of abfolution as it ftands in the church of Rome. Now, befides the natural tendency of their doc- trine for encouraging fin in the courfe of life> I would intreat you to confider, with regard to a dy- ing ♦ Inftit. jur. canon, lib. ii. tit. f, t Prof, of cath. faith, p. ai, 398 The Do5irme of ing {inner under trouble of mindj which is the wiferand better method, which more agreeable ta the charader and duty of a chhilian miniiler, and more likely to adminiiler real comfort where there is room for it : to declare to him the abundant good- nefs, and yet the perfed purity and re6titude of the divine being j to give him neceflary inftructions concerning the diipofition which God requires, mingled with affurance of his mercy to the truly penitent > to acquaint him with the gofpel terms of tbrgivenefs, and exhort and encourage him to com- ply with them J and then, with hearty prayers for him, to leave him to the mercies of God, and the refieclions of his own mind : or to hear his confef- fion, and then fay > ^ lahfohetheefromallcenfures^ andfim^ in. the name of the Father^ and the Son^ and. the Holy Ghoft. But if all profefs'd minifters of Chrift were to aft thus confidently with the principles of their religion > if they were to take no more upon them than to explain and exhort, to lay the fcripture dodrine before the people, and labour to bring them to a compliance with its directions : the power ef the keys^ the power of binding and loofingy of re- mitting and retainmg fins^ and in ihort, the whole power of the church of ^f??/^^, would bedemolifh'd, which they are refolved fhall at any rate be kept up. Explications, and exhortations, and the miniltring of Ipiritual comforts, or of divine warning fepa- rate from human terrors, are thought too mean employments for men, who think themfelves fo capable of difpofing God's favours, as to pretend to determine what puniihments in this life iliall avail to the pardon of fin. Of this I have given you a general account already, relating to their doc- trine of fatisFadion. Give me leave now, in the conclufion, to remind you of thatdoftrine : where- in * Ritual. Roman, p. <>7. aurtcular ConfeJJioHy 8cc. 399 in they teach, that * we * may fatisfy God th« * Father thro' Jefus Chrift, not only by puniih- * merits, of our own accord undertaken tbr re- * venging of lin, or impofed by the will of the * priell, according to the meafure of the crime j * but alfo by temporal fcourges, inflided of God, * and patiently borne by us,* In purfuance of this do6brine it mud be, that in one of their forms of abfolution,already quoted from their ritual5they join * whatever evils the penitent himfelf has fuffered, ' with the paflion of our Lord Jefus Chrift, towards * his obtaining remiflion of fins, and the reward of ' eternal life.' In purfuance of this doftrine they have an extraordinary law, peculiar to themfelves, exprefs'd in the words of pope Clement III. and in- ferted in the t body of the canon law : wherein it is decreed, with regard to ' thofe who ihall take * public k proftitutes out of the ftews, and marry ' them, that this fhall avail to the forgivenefs of * their lins :' and that for this reafonj ' that among ' works of charity it is none of the leall to call back wanderers from the error of their ways.' To this do61:rine likewife has been owing the fenfelefs fuperflition of pilgrimages, to our Lady o^Loretto^ to St. Jago di Compoflella^ to the holy fepulchre, and a number of other fan6tified perfons and places. In which pilgrimages, many of them impofed in penance, as well as others voluntary, men have left their families, fquander'd away their eftates, de- ftroy'd their health, and ufefulnefs and often life itfelf. Erafmus has, with inimitable fpirit and judgment, expofedthefe follies. I mention them, and the other particulars before named, as amazing inftances of the prefumption of the Romifli cler- * Con. Trid. Sefl". xiv. cap. 9. f Inter opera charitatis non minimum eft, errantem ab crroris fcmita rcvocare. Statuimus, ut omnibus, qui publicas mulieres dc lupanari extraxerint, & duxerint in uxoresj quodagunt, in remifTi- onem proficiatpeccatorum. Deer. Gre^or. lib, iv. tit. i. caf. 20. 40 o The DoElrine of gy, and of the real power accruing to thern by boldly perfevering in that prefumption. They take to themfelves the prerogative ot God, in de- claring that fuch and fuch things fhall avail to the pardon of iinSj when God himfelf has made no fuch promife. And, as we have before feen, they have the prefumption to afcribe reconciliation with God to their own arbitrary abfolutions. They make the effecb of abfolution itfelf to depend upon their own kind intention. They will not allow that the Moll High can refufe what they grant, or grant what they have a mind to refufe. And yet all this is cover'dwith thefpecious pretence of divine autho- rity and commiffion. In confequence of all this, they lay upon the people what injunctions they pleafcj by way of fatisfaftion for iin : and the in- confiderate people, concluding that thefe muft be extraordinary men indeed, who perfift in the claim of fuch extraordinary powers as by commillion from God himfelf, and who appeal to fcripturc for it, which fcripture they themfelves are not permitted to look into ; are before they are aware hurried into an acknowledgment of their fpiritual powers, and an obedience to all their injun6Hons. Which obe- dience is indeed the more eafy, becaufe the things on which the church of Rome lays the greateft ftrefs in this do6trine of fatisfa6tion, are vilibly fuch as may be complied with by men of carnal minds j who will fubmit to any chaftifements and external difficulties, provided they may be excufed from the trouble of fubduing and mortifying corrupt incli- nations. Let them but have their way here, and they will give up all power into the hands of the clergy : and fo likewife will weak ignorant people of better principles, in the hopes of having eter- nal happinefs fecured to them by thefc favourites of heaven. And thus is the very point gained, to which the ambitious clergy turn their whole views. Power, extenfive auricular ConfeJJion^ 8cc, 40 1 cxtenfive temporal power^ is the darling objC(5l of thefe men's defires. And they enlarge their claims on a fpiritual account, on purpofe to encreafe their power in a temporal refpecbi going on from one Hep to another, till they feem to think themfelves as gods over the relt of the world. Thefe are the men, who are for cruihing all fuch as in the leaft dif- fer from the fafhionable dodrines and ceremonies^ to which they therafelves are indebted for their grandeur : and, inftead of foftening matters, out of a tender regard to their brethren's weaknefs^ as by virtue of their chara6ter they are obliged to do, take advantage of every little difference^ to aggran- dize themfelves by v>ridening the breach. They encourage the impoiing of needlefs difficulties up- on their brethren > whereby they prevent much of their ufefulnefs to the ftate : and when once fuch burthens are laid on, they can never find afeafona- ble or proper time to have them removed ^ but em- ploy all their influence to keep them faft bound. I might have added 5 that they are not content to lay fmaller difficulties upon their brethren j but that- they perfecute with the utmoft cruelty, even un- to death, for meer diffisrences in fpeculation j fo lit- tle can they bear to be look'd on as any thing lefs than mafters of the confciences of all mankind* But the cruelty of the Romifh perfecutions is a co-* pious fubjefl: : and is committed to one, who I doubt will not handle it to your fatisfa&ion- When men arrogate thus to themfelves the pi^-* rogative of the divine Being, and even a fuperiori- ty to him, pretending that he cannot forgive where they do not or will not ; and when it appeal's that inall th ^fe pretenfions they chiefly aim at temporal power ', no wonder that deifm abounds ^ no won- der, that in Rome particularly, the feat of the pope, who of all others arrogates the higheil power to himfelf, there are fo many deifts, and fo many atheills. If this be chriflianity, it is natural for a D d man 401 The DoEirme of man to fay, I will be any thing elfe rather than a chriftian. And even in proteltant countries 5 by how much the more the power of the prielis in thefe rcfpcfts is cried up, by fo much the more dan- ger is there of men's calling off all regards to the chrilHan religion. For the improvement of what you have been hearing, let me intreat you to be thankful to God j whofe great goodnefs beftows upon you the inelli- mable bleiling of liberty to conlult his word, for your inftru6tion and comfort. By this facred re- cord, which you have in your own hands, you are taught quite other doftrine concerning repentance and remiffion of lins, confeflion and abfolution, than the church of 7^ ^;;^f teaches. Be exhorted to follow the diredions there laid down . And let not what you have now heard, concerning the corrup- tions of the church of Ro?ne^ keep you back, but rather excite you, to a ferious confeffion of your fins before God, with abhorrence of them, and re- folutions and the moil earneft endeavours againfl them. Let it excite you to feek abfolution from that great and wife, that juft and yet gracious go- vernour, whom by your fins you have offended, and ^' with whom alone there isforgivenefs^ that he may be feared. Be not afraid to go to God himfelf, in the name of Jefus Chrift. Ask of him the pardon of your fins : and you will not be denied. Let it be the finceredefireof your hearts, and endeavour of your lives, to pleafe him : and whenever in any rcfpe6b you have offended him, do not cherifh or palliate the evil of which you have been guilty : do not plead for it, or harbour it in your affedions > and dare not to repeat it in your pradice : but hum- ble yourfelves before -him againfi; whom you have finned: implore his mercy in the forgivenefs of it, and his gracious afilftance to get rid of its power. And whereinfoever you have offended againft your fellow * Pfal. cxxx. 4, auricular ConfeJJtoHy 8cc. 403 fellow creatures 5 if the offence requires a particu- lar acknowledgment, make that acknowledg- ment to him whom you have offended, and make all the reparation you are] able : and if he has a grain of goodnefs in him, he will do his duty in a hearty forgivenefs : however you will not fail of acceptance with God, and of that peace and comfort, which naturally follow the difcharge of your own duty. If any man has by his follies lo in- volved himielF, that he knows not how to dire6t his condu6l : let him confult any wife and good man, whether minifter or not minifler, it matters not j and get all the affiilancc he can for his guidance, and for reftoring the comfort of his mind. Such a con- fefHon as this, upon extraordinary occafions, no ferious chriflian, of any denomination whatever, can think improper. But then remember : that you are to follow this advice fo far only, as it fhall ap- prove itfelf to your own deliberate judgment, from its conformity to reafon and fcripture : that a grave experienced perfon, of any employment in life, may be very ufeful by his advice: but that no man, of anychara6ter, can oblige you to follow it in obedience to him > or, without breaking in upon the authority of God himfelf, pretend to give abfolution from fin upon fuch obedience, as the Ro- miihprieftsdo. If I am fpeaking to any of the deluded votaries of that corrupt church -, I wou'd moft earneftly intreat them to fatisfy their minds with true repen- tance towards God, reflritution to their neighbour, and real amendment of life j without any anxiety about confefling to a pried, or receiving his abfolu- tion. Be fo good to your own fouls, as to believe the words of Chriit himfelf j who does not infifl upon fuch penances and fatisfaftions as your priefls lay upon you : * Come unto me^ all ye that labour and are heavy laden ^ and I will give you reft, \ Him that Cometh unto me^ I will in no wife caft out. You D d 2 want • Matt, xi. 28. f John vi. 57. 404 75^^ Doctrine ofy 8cc. want no other mediator to appear before God in your behalf 5 no prieft, to make or to repeat that atonement, which he himfelf has compleatly made already, and which he made * once for all. He is able to fave to the uttermoft all that come unto God by him > feeing he ever liveth to make intercejjionfor them. He has direfted his apoftle to afliire us, that t if we confefs our fins^ he is faithful andjufi to forgive us our fins^ and to cleanfe us from all unrighteoufnefs. And herein he does not make that difference which the council of frent makes > of fins before, and fins after baptifm. Nor is there in this, or any other text in the whole new teftament, any mention or intimation of the neceffity of confeflion to a prieft, or of fubmitting to his arbitrary penances, in order to abfolution. The confeffion is to be made to God j as the abfolution is to come from him. To conclude. Let us all,both minifters and people, converfe daily with the facred oracles; which will be our fure ft defence againft corruptions of all kinds. My reverend brethren in the miniftry, lam fatisfied, are too wife to be difpleafed at being put in mind of the importance of this duty : its impor- tance to their eftablifhment as chriftians and prote- ftants, and to their ufefulnefs as minifters. And if chriftians in general would make it their prafticeto ftudy the fcriptures with impartial minds, we Ihould have no alarms of popery : for fo long as this prac- tice is kept up, it is impoftible that the corrupt doc- trines of the church of Rome ihould be entertained . * Heb. X. lo. ix, ii; f ijohai. p. The ( 405 ) The Popijh Doctrine of Merit and Ju- fiification conftdered. A SERMON JPreach'd at Sakers-Hall, March 20, 1 7 3 4^- J • By JO HN NEWMAN. Rom. iv. 4. Now to him that vjorketh is the reward not reckoned of grace, bat of debt, THAT part of the fubjcct againft Popery which falls to my lot in this exercife, is to ftate and confute the do6trine of the Romijh church concerning the merit of good works, and the nature of a finner's ju fiifica- tion before God 5 or the way and method in \vhich he may find favour and acceptance with him. The words I have now read will lay a fufficient foun- datiorn for the following difcourfe, if you confider D d 5 how ^q6 The DoBrine of how they ftand conne6ted with the context. St. Paul^ the great apoftle oF the Gentiles, inftances in the example of Abraham^ the father of the faith- ful, that eminent pattern of faith and trult in God, that he was juftified by faith^ and not by works 3 for if he had been juftified by works, he had had thereof to glory ^ but not before God : but the fcrlp- ture faith ^ Abraham believed God^ and it was count- ed to him for righteoufnefs . Now to him that work- eth is the reward not reckoned of grace ^ but of debt. This do6brine is of a more evangelical and prac- tical nature than fome that have gone before, in which your eternal falvation is nearly concerned. It's no trifling or indifferent matter, or mere fpecu- lation which has no influence upon pra6i:ice, on what you build your hope of eternal life, whe- ther on the merits of Chrtfi^ or your own merits in conjunftion with his. If men were well ac- quainted with the holy fcriptures, had but a juft veneration for them, and did but pay a due regard to their plain declarations, one would think that a few fuch paflages as this in my text, might be fufficient to convince any unprejudiced perfon what the fcripture doctrine is, and fo determine the controverly between us and the Papifts. But feeing they are confciousthc Bible is againft them, no wonder they keep it out of fight as much as poilible, and will not truft the common people with the free ufe of it. However, fince they ac- knowledge it to be in part their rule of faith, and we own it to be our only and intire rule, we mud form our notions of every do61:rine of faith ac- cording to that revelation. Whatever becomes of their unwritten tradition, we are fure * all fcripture is given by inspiration of God ^ and is profitable for do^rine^ for reproofs for corre^ion^ forinJiru5tionin righteouf- nefs, To the law and to the tejtimony^ iftheyfpeak not ac- cording • 1 Tim.iii. 16. Ifa. viii. 10. Merit y &c. 407 cording to this -ivord^ it is hecaufe there is no light in thera. I iliall begin with confidering the Popilh do^c- trine concerning the merit of good works, and obferve the following method. Firft^ I ihall lay down fome things for the da- ting of it, to prevent millakes. Secondly^ Prove that to be the do6trine of their church which I Ihall charge them with. "Thirdly^ I fhall iliew that there can be nothing meritorious in the fight of God in the bell works of good men : and, Laftly^ hint at the evil tendency, and mifchievous confequences of the contrary doftrine, which is a juft prejudice againft it. I. /»/, I ihall lay down fome things for dating the doctrine. And/Vr/, We muftdillinguifh be- tween fuch works as are done before juftification and grace ^ and thofe which are performed after- wards \ and between what they call a merit of con- gruity^ and a merit of condignity. By the former, they mean fuch works as deferve a reward, not indeed out of any obligation arifing from juftice, but out of a principle of fitnefs, and the free bounty of God. By the latter, they mean fuch works as do in and of themfelves, and in point of ftri6b juftice, deferve the reward. This higher kind of merit they only afcribe to the good works of juftified perfons, who have had a principle of grace communicated to them. As for thofe works done before grace, fome of their fchoolmen afTert that a merit of congruity belongs to them, or that they deferve to be rewarded with pardon, and fupernatural grace. But this is llrange kind of doftrine, and argues grofs ignorance both of the condition of human nature, in its prefent fal'n ftate, and the extent of gofpel grace. The fcripture re- prefents men in their natural ftate as dead in trej'- pajfes and fins^ alienated from the life of God, The carnal mind is enmity againfi God^ not fuhje^ to the D d 4 law 408 The DoBr'me of law of Gody neither indeed can he. fhey that are in the fleJJ) cannot pleafe God. We need preventing grace to enable us to perform every thing that is morally good. Whatever is done without it par- takes of the nature of fin, and is fo far difpleafing to him, inftead of meriting any thing from him. Befides, they feem equally ignorant of the riches and extent of gofpel grace. God is always ready to afliil our weak and honeft endeavours. He does not require that we ftiould fet about any duty in our own ftrength, unaflifted by his grace, and he will not be wanting to thofe who are not want- ing to themfelves. But if fmners think themfelves fuiiicient for every duty, without an humble de- pendance on divine grace, they difcover fo much pride and ignorance, that inftead of fecuring the divine favour and acceptance, they will expofe themfelves to his higheft refentment. I fhall not infift longer upon this, becaufe the council of Trent denies that there is any merit of congrui'ty in this kind of works. Some have wondered at the rcafon of it, becaufe this fort of merit is as much alTerted by fome of thofe fchoolmen who were favoured by them as the other of condignity, und there is as much reafon why they ihould allow the one as the other. The learned t>Y.JUix does, as I think, aflign the true caufeof this, viz. that there is not fo much to be got by the former as the latter. If works done before grace could merit grace, then the pov>/er of conferring it would not belong to the facrament of penance and their other (iicraments, which the priefts only have the aciminiflration of 3 and for a well known reafon they are willing to keep the power in their own hand, that the people may have a flavifh dcpeii- dance on them. But it's otherwife v/ith their doctrine of rlje merit of condignity. They can- not renounce this without overthrowing the foun- dation or indulgences^ and fo jull-ifying the Re- formation Merit y &c. 409 formation begun by Luther. By this means the Popes and Monks would lofe their credit, and the intire revenue of their indulgences. This was a fufficient reafon why that mercenary church Ihould make a difference between the one kind and the other. I obferve Secondly^ That thofe works, which many of them lay the greateft ftrefs on, and place the greateft merit in, are not truly good. They ufually confift in penances and pilgrimages, ia paying for mafles, in endowing churches and mo- nafteries, in faying fo many ji've- Maries^ and in paying their devotions to faints and angels before images and relicks, with the like trumpery. How little do they ever infift on the weightier matters of the law and gofpel, on jullice, faith, and the love of God, on the duties of fpiritual mortifica- tion and felf-denial? They will fooner forgive the commiflion of the grolTeft fins and the negledt of the moft fubftautial moral duties, than the omifli- ons of their own fuperflitions. Thefe things are at beft but will-worfhip, the fancies and contri- vances of crafty and covetous men, which have? no foundation either in reafon or fcripture. They are fo far from being meritorious in the fight of God, that it's difficult to conceive how any who have an high value for fuch things, and who place a great confidence in them, can be in a jufiified llatc. Tho' they who abound in this kind of works may nierit much of priefts and Jefuits,- it argues grofs ignorance of God's nature and moral perfe6lions, to think that they can be of any ac- count with him. He may juftly fay to fuch, Who has required this at your hands ? Bring no more fuch vain oblations^ they are an offence and an abomination to me. I acknowledge Thirdly^ That fome of the Po- pifh writers do not carry the dodrine of merit [0 high as others do. They write with greater de- cency 4 1 o The DoBrme of cency and modefly 3 their notions, at leafl in words, arc lefs alTuming and lliocking : But then thel'e are ufually fuch as have wrote in Proteilant countries, or in fuch where there has been a great mixture of Proteftants with Papifts, or when they have been forced to betake themfelves to colour and art in an- fwering thofe that have wrote againll them, or when the blefled defignof making new converts has been fet on foot. Then they have made as artful are- prefentation of their doctrine as poffible, that it might look like the dodrine of Proteilants, that fo the unwary reader might be the more eafily de- ceived and impofed on. But whatever feeming modelly and moderation there may be in thefe re- prefentations, and however they may come forth approved and recommended by great names, when they have had a turn to ferve> 1 cannot think there has been much fincerity in them 5 efpecially when they have been publifhed as the doctrine of their church, and not as their own private fenti- ments. My reafon is this j when the fame mode- rate notions have been preached and publifhed by others of lefs note, who could not fo well ferve the intereft of mother church, they have been cenfured and condemned for them, and fufpe6bed of herefy, and if they had lived where Popery had been triumphant^ would have been in danger of the Inquifition. I fear many of thefe writers [peak lies in hypo- crify^ and come to weak and ignorant men with all the deceivablenefs of unrighteoufnefs. This at leaft we may fafely fay withoutbreach of charity, that wc muft not judge of the do6trine of the Romifh church by the private opinions of a few of their do6lors, but by the decrees of their Popes and Councils, and by the Catechifms which are taught among them with public k approbation. But leafl any fhould think that wc Proteftants are enemies to good works, I fliall in the fourth place Merit y 8cc. 411 place fuggeft, what we hold concerning their na-^ ture and ncceffity. We readily own works truly good have an intrinftck excellency in them, and are highly pleafing and acceptable to God : Such as the duties of piety and devotion, jullice and cha- rity, temperance and fobriety. When they flow from a principle of faith in Chrifl, of love to God and duty, and are animated with the hope of the divine favour and acceptance, they are fuch facri- iices with which he is well pleafed. They are inftances of obedience to his command, and arc our conformity to him in the moral perfe6tions of his nature. They are profitable to our felves and others, and an ornament to our holy profeffion, and have a tendency to excite others, at the fight of them, to glorify our heavenly Father. We A(oz^cxtt\it abfolute necejjity o^ good works to our eternal falvation, both by the con Hi tut ion of God, and in the reafon of things, as they are a neceflary quaUfication for our future blefiednefs. Chrift will come in flaming fire to take vengeance on them who know not God^ and obey not the gofpel. He will be the author of eternal falvation only to thofe that obey him. 'To them who by a patient continu- ance in well-doing^ feek for glory ^ honour and immor* tality^ he will give eternal life^ They who do his commandments have a right to the tree of life. With- out holinefs no man fh all fee the Lord. Faith with- out works is dead^ and can neither juftify us here, nor fave us hereafter. We alfo hold that good works are of a reward' able nature^ and fhall be rewarded with eternal life. God as the wife and gracious governor of the world has been pleafed to annex the Amftion of re- wards and punilhments to his holy laws. He promifes to reward the obedient, ai?d threatens to punifh the difobedient, and we may fafely de- pend upon his fidelity to thefe his promifes and threatnings. You read of the reward of the inhe- ritance. 412 The DoEirine of ritance.^ The kingdom of heaven is given to children^ therefore it's an inheritance j but it is gi- ven to obedient children as a reward. The apoille tells us, that every one Jhall receive his ozvn reward according to his own labour. "}" We may fay to good men as he does to the believing Hebrews, t God is not unrighteous to forget your work and labour of love ^ which you have Jhewed to his name. Our Saviour, as the righteous judge^ will give the crown of righte^ oufnefs to thofe who have fought the good fight ^ \j\\o have finijhed their courfe^ and kept the faith. It is the wifdom, hoiinefs, and goodnefs of God, and not llrid juilice, that has fettled the connec- tion between the precept and the promife, the du* ty and the reward. The fame holds true concerning the proportion ns well as the quality of the reward. There will be different degrees of reward as well as of pu- nifhment. jis one Jiar differs from another ft ar in glory ^ fo it will be at the refurreEiim of the juft, I'hey that he wife fhall [hine as the brightnefs of the firmament 5 and they that turn many to righteoufnefs as the ftars for ever and ever, § As a manfowsfo Jhall he alfo reap: He that foweth fparingly (hall reap fparingly. God in his infinite wifdom has feen fit to make fuch a conne6bion as this > tho' the lowefl degree of heavenly glory will be vaftly more than a rccompenfe for the belt fervicesjand the greateil; fufferings of the prefent life 3 which iliews that all is of grace, and not of merit > unlefs by me- rit we mean no more, than that it became the wif- dom and holinefs of God to make and fulfil fuch promifes, and to fettle fuch a connexion between our duty and our reward \ and then this will be chiefly a difpute about words. However, feeing the word merit has fo proud a found in the mouth of * Col. iii. 24. \ I Cor. iii. S. '\ Heb. vi. 10. ^ D311 xii. %. Merit ^ See. 413 of a finful creature, and has been and ftill is abufed to ferve very bad purpofes, it is highly fit that it ihould be intirely dropt, and no pretences made to it. Fifthly^ That which we deny in this contro- verfy is this : That the good works of the beft of men do in their own nature and in point of flri^ juftice deferve thofe rewards God has promifed to them. We thankfully acknowledge that he will reward grace already received, and improved, with farther degrees of grace here, and with eternal life hereafter. "To him that hath Jhall be grjen^ and he Jhall have more abundantly. God reftfts the proud^ but gives grace to the humble. All this is of grace and not of debtj for there feems a contradidrion in the very terms, to afTert, as they do, that one degree of grace ihould merit another, fince grace and merit are utterly inconliftent. II. We come Secondly to prove, that the doc- trine of the merit of condignity is the do6trine of the Romifh church. The council of Trent (which was confirmed by the Pope, and is generally re- ceived as the ftandard of modern Popery^ alferts, * "That the good works of a juftified perfon are not fo the gifts of God^ that they are not alfo the merits of the juftified perfon j and that he being juftified by the good works performed by him through the grace of God and merits of Jefus Chrift^ whofe living mem-^ ber he is^ does truly merit increafe of grace ^ and eter- nal life 'y and denounces an Anathema againft thofe who hold the contrary. Here feems a ftrange mixture of truth and eiTor, and a plain incon- fiftency in this their determination, i" A learned prelate obferves, that they fpeak fo uncertainly of this point, as evidently fhews they either knew not themfclves what they would eftablifh, or were unwilling others ihould know it : To ferve fome purpofes * Concil. Trid. Sefl*. C, Can. 32, t Archbifhop PTake. 414 ^<^ DoBrtne of purpofes they might have in view, they left thefe things in great darknefs and confuiion. But we may more eaiily judge of their fenfe by their after- writers, who were the great champions of the Roman caufe, and who are not afraid to fpeak more plainly. Dr. Allix tells us, that Fega^ who wrote his books of jullification during the time he was at the council, maintains, that the coun- cil by truly meriting did underftand meriting de con- digno y and the do6tors of the Inqiiijition did molt evidently declare as much, when they expunged out of leyeral books of their church fuch propo- fitions as heretical, which denied the merit of good works. Let me give you an inllance of this, which has been taken notice of by feveral ^ learn- ed men : In the Indeix Expurgatorius^ which was fet out according to the order of the council, in the year 1^84, the two following queftions and anfwers, taken out of a publick office of their church, are ordered to be expunged. §ueft. Doil thou believe that thou ihalt come to heaven, not by thy own merits, but by the virtue and merits of Chrift's paffion ? Anfw. I do believe it. ^ueji, Doft thou believe that Chrift died for our Salvation, and that none can be faved by their own merits, or any other way, but by the merits of his paffion.^ Anfw. I do believe it. How could thefe men, who pretend to believe the fcriptures, without fhame and blufhing reje6b fuch queftions and anfwers, as favouring of here- tical pravity ? No wonder they contend for ano- ther rule of faith befides the fcripture, by which to judge of herefy j or elfe faith in Chrift, and his merits as the only Saviour, which is one of the moft clear and fundamental doftrines of thegofpel, could never bear fuch a reprefentation. Maldonate f Ujher, Stillingfieep. Merit ^ ice. 41 j Maldonate the Jefuit alfo aflerts, that we do as truly and properly^ when we do well through God's grace^ merit rewards^ as we do deferve puniJJjment when without this grace we do ill. If there be an inconfillency in thefe words, and one part contra- did another, let the Jefuit be anfwerable for it. Another of their authors, Andredius^ fpeaks to the fame purpofe, that eternal blejfednefs is no lefs due to the good works of good men^ tha i eternal tor- ments are to the evil works of wicked men y and that eternal life is fo the recompenfe of good works, that it is not fo much given of God freely, and out of libe- rality, as it is out of debt > aiid that the nature of merit and grace not being conjiftent, the reward is to he reckoned not of grace but of debt.^ Thefimous cardinal Bellarmine exprefly afferts, that our good works do merit ex condigno eternal life, and not only hy reafon of God's covenant, but alfo by reafon of the work itfelf \ I fhall mention but one more who goes yet farther. Vafquez, thinking that Bellar- mine had attributed too little to good works, is not afhamed to alTert, that thofe of jufi perfons arc of themfelves without any covenant, or acceptation, worthy of the reward of eternal life, and have an equal value of condignity to the obtaining of eternal glory, and that there comes no accefjion of dignity to their works hy the merits or perfon of Chrift and that tho^ God's promife is annexed to the works of jufi men, yet it belongs no way to the merit of them, hut Cometh rather to the works themfelves, which are not only worthy, hut meritorious. From whence he draws this remarkable conclufion : Seeing the works ^f j^ft ^^» do merit eternal life as an equal recompenfe and reward, there is no need that any other condign merit, fuch as that of Chrifi's, fhould interpofe, to the end that eternal life may be rendered to them : with more fuch vile fluff, that I fhall not flay to tran- fcribc ♦ See Mr. Clarkfon's Mom. Exer. p. 407. t Bellar. dc Juft. Lib. f. cap. 17. 4i6 The DoBrme of icribe_pr repeat. * Now if this were not the doc-' trine of the Roman church, we may well fay, as the forementioned prelate does, we are a little fur- prized that no Index Expurgatorius^ no authentick cenfure has ever taken notice of fo dangerous a prevarication 3 but contrari wife thefe are the great authors of their party, approved, embraced, and al- nioft adored by the greateft and moft learned of that communion. But befides this plain language of their moft eminent writers, it is farther evident, that the doc- trine of proper merit muitbe the doctrine of their church, iince feveral of their other acknowledged doctrines do fuppofe, and are founded upon this. If no wbrksure properly meritorious,then there can be no pretence for works of fupererogation^ nor for thofe pardons and indulgences which are given forth up- on that fuppofition 'y and fothe poor wretches will be cheated both of their pardon and money too, and by trufting to fo broken a reed, will I fear be left to bear the punifhment of their own fins. It's well known that the Papifts pretend fome of their faints have been, and are fo very good, that they have merit more than fufBcient for their own falva- tion 3 they have fuc ha furplufage of it, as is a rich treafure laid up in the church, under the Pope's lock and key, which he gives forth, and transfers to o- thers who can well pay for it. He is for engroffing the power of every thing, by which he can turn the penny, and make merchandife of the fouls of men. But there is not theleaft foundation in fcrip- ture or reafon for this kind of v/orks, or the leaft hint how the merit of them can be transfered from one to another, or how the power of thiscomesto be lodged in the Pope's hand They v. ere xhtfooUjh virgins that defired the wife to give them of their oil, hxxl thefe were too wife to part with any, left they fliould not have eno'jc^h Br themfclve? and them. * See With's Expof. Dod. C.E- pag 12. Merh^ Sec. 417 them. Out Saviour has taught Us ^vheii we have done all to fay : /Ve are unprofitable fervants^ and have done nothing hut what ivas our duty to do. Sincd then fome of the gainful parts of Popery are found- ed on this do6brlne of merit as well as that of pur- gatory, it is fufficiently evident^ however fome may mince the matter, that this is an avowed doc- trine of their church. Imayfurthermentioninproof of this, the mat- ter of their private and publick devotions. How often do they join the merits of faints with thofe of our blefled Saviour, and plead the one as much as the other, as if they were upon a level ? Nay, if we may judge by the frequency of their devotions to the Virgin Mary ^ one would conjedure that they had a greater dependance on the Mother, than ori the Son himfelt.— * If any ihould ask from whom did this proud doftrine take its rife, I anfwer, that tho* fome of the fathers did ufe this word merit^ yet not in the fenfe of the Popifh writers. They mean no more by it, than we do by the rewardablenefs of good works, or that it's Gbd's appointed way of obtaining eternal life : Or if any of them Ihould mean more than this, they are not our rule of faith^ we fubmit to no human authority, nor regard the fentiments of men any further than they are agree- able to the unerring word of God. A learned di- vine. Dr. Clarkfon^ thinks that the pedigree of thi^ darling dodrinemay be eafily derived from the Pha- rifaical y^wj-, from whom he fays they have receiv- ed a great part of their religion. The Pharifeef were for infallibility, and of a magiilcrial impo- fmg fpirit in matters of confcienee, before the Popes were born. As for the doftrine of merit, Ca?nero cites ^ paf- fage out of Mamonides^ where he fays, that every man hath his pis ^ and every man his merits^ and he that ' hath more merits than fins ^ is ajuft man > but he that hath more fins than merits is a ^wicked rnaji* And that E € learned 41 8 The DoSlrine of learned author is of opinion that St. James had an eye to this error of the Pharifees^ when he tells us, that * Wbofoever offends agamft the law in one pint is guilty of all. Notwithllanding all that I have faid to prove that this doctrine of merit, fince the council of frent^ is the eifablillied do6trine of the church of Rorne^ yet I deny not, but there are feveral perfons in the vilible communion of that church, who have jufter thoughts of God and themielves, and more modelly and humility than to pretend to any merit in the light of God. -f T>r,jlllix has fully proved that from the eleventli century to the begin- ning of the fixteenth, this was not the generally received do&ine of their church. Some of their Popes and canonifed faints have fpoken againftit in as free terms, as w^e Proteftants could do. What can I fay to all this, but that if the corruptions of this church grow worfe and worfe 5 if they lead men into grofs miflakes in matters of the lafb impor- tance j then the entring into, and continuing in her communion, muft be more and more unfafe and dan- gerous. Let us not partake with her in her fms and herefies, leil we partake with her in her threatened plagues and judgments. This change in herdoftrine in one century from what it was in another, is a plain evidence how littlejuft pretence ilie has to in- fallibility. If any fhould ask how it came fo far to prevail, as at laft to be eftablifhed by the council of I're'nt^ the author I juft mentioned gives us this ac- count of it : Thomas Aq^uinas^ who lived in the mid- dle of the thirteenth century, was one of the firft who broached the doftrine of the merit ol: condig- nity. He maintains, that hecaufe of the operation and grace of the Holy Spirit^ wrought in the faith fuL from whence good works do proceed^ their good works domcrit ex condigno. This, as the Dr. obfervcs, is fo very weak a foundation, that one might natural- ly * James ii. lo. f See his Difcourfe of Merit. Menty 8cc. 415J ly draw from it a doctrine direftly contrary to it j for if our works proceed from the grace of the Holy Spirit) we can merit nothing by them, the glory being due to him, and not to us. Notwith- itanding this weak foundation, this man came after- wards to be advanced into the calendar of their faints, and his writings to be admired and adhered to by fome of the orders of the church of Rome 5 and fome that were great fticklcrs for him, got poffef-^ fed of the Inciuifition^ and then they foon made ufe of this cruel and tyrannical power to crufli all that contended with them in matters of religion. This being the cafe, what wonder this error did foon pre- vail, when the terrors of that hellifh tribunal did threaten all that durfl: oppofe it 5 efpecially when you conlider that much about the fame time the Monks got the power of hearing confefHons, and direding the confciences of men, maugre all the oppofitionof the fecular priefts 5 they being in the: interell of 'Thomas Aquinas^ and defigning to ad- vance the merits, and fo the wealth of their con- vents, took occafion, when in the tribunal of pe-^ nance^ toinfufe this notion of merit into the minds of thofe who came to confefHon. By this means it fpread in the Roman church, and as it laid the foundation for their gainful do6brines of indulgen- cesand pardons, and they began to tafle the fweet- nefs of them, we can't wonder that the council of Trent eftabliflied it, and anathematifed all who fhould oppofe it. But whatever authority this doftrine may derive from that council, I come in the Third place to con- fute it , by ihewing there is no ground for it in reve- lation or reafon. Fir ft ^ It is diredly contrary to the plain and ex- prefs declarations of fcripture. How often are we told that we are faved by grace ^ through faith^ and that not of ourfehes, it is the gift of God.^ And E c 2 that ♦Eph.ii.8, 42 o The Do Sir me of that not hy works of righteoufnefs which we have done^ hut according to his ynercy hefaves us^ by the wajhing of regeneration^ and the renewing of the Holy Gh oft. \ Whentheapoillefpeaks of eternal life, asoppofed to death, the change of the expreflion is very re- markable, ^he wages of Jin is death ^ t but eternal life is the gift of God through our Lord Jefus Chrift : and again, Grace reigns through right eoufnefs unto eter^ nal life by Jefus Chrift our Lord.^ If our falvation be of grace ^ it is no more of works ^ otherwife grace is no more grace ; and if it be of works ^ then it is no more gracey otherwife work is no more work.** The bed of men infcripture arereprefentedas difclainiing all pretence to merit, when they have to do with an holy and righteous God. Nehemiah was an excel- lent governour, and did many things for the honour of God and the good of his church > yet he begs that God would fpare him according to the greatnefs of his mercy, fi" So David was an holy and devout prince, but yet he acknowledges, that// Godjhould beftrictto ?nark iniquity^ he could not ft and before him j . and folaces himfelf in this thought, th^t there is for- givenefswithGod that hemay be feared.^l^St.Paul ^£ter his converfion was probably one of the befl men that ever lived, and yet he fpeaks of himfelf as the Icaft of all faints^ and owns that it was by the Grace of God he was what he was. When he laboured more abundantly than the reft of the apoftles, it was not hey but the grace of God that was with him. ^^ The better men arc, the more humble apprehaifions they have of themfclvesj they are ufuallymuch in penitential confeflions of fins, and earneft fupplica- tions for mercy : they are looking for the mercy of our Lord Jefus Chrift unto eternal life ^ and often begging that they may find mercy for themfelvesand others, in a dying day, and in the judgment day. t Tit. iii. 5*. :^ Rom. vi.23. § Rom. V. 21. ** Rom. xi. 6. f f Neh. xiii. 12. ^t P^al. cxxx. 3,4. §§ I Cor. xv. 10. Merit y 8cc. 421 I am not infenfible that the Romanifis fome- times bring fcripture to fupport their dodrine of merit : But we may be as fure their in- terpretation cannot be the true fenfe, as we are that one place of fcripture does not contradid another. Is eternal life fometimes called a reward ? at another time it is called the ^i/> of God, and therefore muft be a reward of grace. Is it ftiled a crown of righte" oufnefsj that is owing to the purchafe of Chrift, and to God's fiithfulneft to his promife, which is one branch of his juftice or righteoufnefs ? But then it was grace that made the promife of fo great a reward. Again, When faints are faid to walk with Chrift^ foi • they are worthy^ this worthinefs is an evangelical, and not a legal one. It only denotes their quali- fication and meetnefs for the promifed bleflednefs, and not their defert of it. Thefe and many fuch like expreflions declare the wifdom and holinefs, grace and goodnefs, bounty and liberality of our merciful God and father, and not the merit of thofe who are thus favoured by him . This will be further evident by confidering, Se* condly^ the reafon of things. None of the condi- tions and qualifications of merit are found in the beft works of good men. Iwouldillullrate this matter under a few particulars. Firft^ It feems impoflible to me that any creature ^ how excellent and glorious foever, fhould merit any thing at God's hand in a -^Vf oi commutative juftice^ and that, becaufe he is a creature. There may be merit between one crea- ture and another, but there can be none between the creator and his creatures. The angels and arch- angels, feraphims and cherubims received their being and all their excellencies from God, and on him they depend for the continuance of them : the greater theie are^ and the more glorious the works arc, which they are capable of performing, the greater is their obligation, honour and happinefs. Thev arc indebted to him, and not he to them. E c 3 They 42?' The DoBrlne of They may be aflured indeed from his wifdom, good- nefs and faithfuhiefs, that he will never put a period to their being andblefrcdneis, but where ihould be theinjuftice if he did? He would only recal what at firft he freely gave, and was at liberty to conti- nue a longer or fhorter time, as it pleafed him,Thefe holy and excellent creatures are the moil humble ones, and are rcprefentedinfcripture in the lo weft pollures of adoration, as veiling their faces before God's throne, and cafcing their crowns down at his feet, afcribing blefiing and honour and glory to his perfe6i;ions, and not to their own merits. Now if thefe noble creatures, that have never lin- ned, have no pretences to merit, much Icfs canfuch mean and finful creatures as we are. For, Secondly^ We are fo far from meriting, that we C2iXmoi fatisfy divine juftice for our paft and daily of- fences. We are finners both by nature and prac- tice 5 in many things we often offend, and are taught by our blefled Saviour to pray for continual pardon. Now paidon and merit feeminconfiftent. If our prefent and future obedience could be perfe6t and ipotlefs, this would be no more than our indifpenli- bleduty, and could be no fatisfa6liontoiull:icefor fiuj for the not running farther into debt is no payment of our old ones. How then can infolvent debtors pretend to merit ? Nay , fuppofe our good works could be a fatisfaftion, it can be no me- ritorious a(Sb only to pay our jull debts : But this is not the cafe with us. For, Hoirdly^ There ^Jicftnful defers cleaving to our beft duties, which will not bear thellrict eye and jnfpe^lion of God's impartial jullice. There is that iniquity in our holy things, for which God might condemn us, if he ihould enter into judg- ment with us. Were it not for C brill's perfect a- tonement, and prevalent intcrceilion, there would be no hope of audience and acceptance. Thevarc gfoily Merit ^ Sec. 413 grofly ignorant of thcmfelves, who reckon that their belt works come up to the purity, fpirituality, ;iud extent of' God's righteous law, for that reaches to the thoughts and intents of the heart, to the prin- ciples and ends as well as the matter of ouraclions. Who dare fay, that he loves the Lord his God with all his heart, foul and llrcngth, or that he ever per- formed one religious duty without any vain thought mixing with it ? How numerous are the defeats of our beft graces and duties? All pretences tofinlefs perfeicion are the effects of pride and ignorance. If we fay we have no Jin ^ we deceive our fe Ives and the truth is not in us. We have not yet felt the power of gofpel truth : that is the religion of finners, and fuppoles us from firll to lalt to be imperfe6b crea- tures. Integrity oruprighnefs of heart and life is the beft perte&ion we can attain to 5 and it is our happinefs that we are under fuch a difpenfation of grace, as accepts of iincerity inftead of legal per- fection, as the term of life. Now lince our belt works cannot juflify themfelves at the bar of God's juf- tice, how can they juftify us before him, or merit anything at his hand.— Yet further, The good that is done by us is not performed by our own ftrength^ but by ftrength derived from a- bove. The finful defect of our works is from our- felves, but the goodnefs of them, by which they arc pleafing to God, is frojn him. It's by his grace we are what we are, and what we do. We need both preventing and aflifting grace to enable us to do any thing that is fpiritually good. We have no fufficiency of our own^ hut all our fufficiency is of God. It is he that works in us both to will and to do of his own good -pie a fur e. We are alfo fiid to be his workmanjhip^ created in Chrift Jefus unto good works. Now if vie h^Lve nothing but what we have received j how unreafonable is it to boaft as // we had not re- ceived it ? Our adverfaries themfelves don't deny the affiftance of grace : But how that which is the E e 4 efFeft 4^4 ^^^^ Docirhie of effect of nnother's grace can be meritorious, is hard to underlland, efpecially how it can merit ot him, from whom the grace itfelf was received. That by •which we merit ought in all reafontobe our own, ^nd not another's, I add to this, that ourbefl: works can no way be fyofitahk to God. Tho' we may rob him of hisjuil rights by with-holding that homage and obedience which is his due, and tho' he is pleafed to accept our jincere but imperfc6b fervices, yet it's impoffible to be profitable to hlm^ as one man is profitable to another^ and as he who is wife is profitable tohirnfelf. Is it any pUafure to the ahmghty that thou art righteous^ or is it any gain to him that thou makeft thy wayperfett ?^ If thou finncft^ what doft thou againft him^ or if thy tranfgrejfwns be multiplied^ what doft thou unto him ? If thou he righteous^ what giveft thou him^ or what receiveth he at thy hand ? Thy wickednefs may hurt a 7nan as thou art^ and thy right eoufnefs may profit the Con of man. Tho' our goodnefs may extend to our fellow creatures, to thefaints that are in the earthy it cannot extend to God. His bleffednefs is fo perfeft and unchangeable, that it's not capable of any ad- dition or diminution. Now in all proper merit, there is in fome fenfe an exchange of benefit. Be- nefits are given for benefits received. There is a vafl diiferencc between the obedience and fuffer- ings of our blefied Saviour, and our be ft fervices. Such was the dignity of his perfon, that he both could and did make reparation for the injury done to the honour of God's law and government, and o- pened a way for the difplay of his glorious perfefti- ons in our recovery and falvation. He therefore maybe faid fruly to merit, tho' we cannot > for his fuffejrings were ^valuable confiderationfortheblef- fings bellowed upon us. But fuch is our meannefs and poverty, and h.is all-fufficiency and fulnefs, that proper merit can have no place on our part, in any of ourtranfaflionswithhim. ' Once * Jcb.AxIi.z, 3. and XXXV. ^, 7, ?, Merit ^ Sec. 425 Once more. There is no proportion between our beft works, and the rewards he has promifed, either in point of excellency or duration. This there ought to be, if the former in ftrift jullicedid deferve the latter. How mean and poor are our beilfervices! We work like ourfelves, like weak and im perfect: creatures, but the great God rewards like himfelf, as a free and noble benefactor, becoming the large- nefs of his bounty and liberality. Do we believe the gofpel promifes concerning the greatnefs and excellency of the heavenly glory, that it exceeds all prefent thought and expreffion, for eye hath not feen^ nor ear heard^ nor can it enter into the heart of man^ what God hath prepared for them that love him ? Are we to behold his face in righteoufnefs and to he fa^ tisfiedwith his likenefs upon uSy to be in his pre fence ^ where there is fulnefs of joy ^ and pleafures for ever- more ? And can we be fo ftupidly proud and ignorant as to think our forry fervices are a valuable confide- ration for all this glory ? How few are our good works, and of how fhort a continuance ? If w« began never fo foon, and continued never fo long, and fuffered never fo much in the fervice of God, all this would take in but the compafs of a few years, whereas the promifed reward is eternal and unchangeable. We are called by the God of all grace unto his eternal glory by Jefus Chrifi^ and are begotten again to the lively hope of an inheritance^ incorruptible and undefiled^ and that fadeth not away. Our light affii^ion^ which is but for a moment^ workethfor us a far more exceeding and eternal weight of glory. W hat can be more evident than that neither the fervices nor fufferings of the prefent life are worthy to be com^ pared with the glo^y that is to be revealed. Let me now in the Fourth place fuggefl; a few of the pernicious confequences that attend the doctrine of merit, and are a juft prejudice againft it. Firji^ This tends to puff up the minds of carnal finncrs mth fpir it ual pride. Tho' our advcrfarics own ^i6 The DoBnne of own in words the influence of grace, yet if wc can To improve this grace as to merit eternal life at the hand of God, this thought will naturally elate thefpirit, and gives ground for boalling, which in our faU'n Hate we are very fubje6t to. We are poor andproud, too apt to think wearefomething, when we are nothing. Tho' pride was never made for apoltate man, yet there are fad remains of it in all of us. How prone are ignorant finners to truft to and depend on themfelves, how gladly would they be their own faviour and happinefs, and not be obliged to look out for fomething to recommend them to thedivine favour and acceptance? The religion of Popery is too much the di£tate of corrupt nature in all unrenewed men > but it*s a temper abhorred of God, directly oppofite lo the true fpirit of the gofpel and the ftated method of our recovery and falvation. Man fell by pride, and the firil right Hep towards his reftoration muft be in deep humiliation and poverty of fpirit > ioxGodreJifts the proud. The poor Publican that fmote upon his brealf, faying, God be merciful to me a firmer^ was juftified before the proud Pharifee, that thanked God he was not as ether men. Secondly^ This dofbrine derogates from the merits of Jefiis Chrijl. Tho' the Papills do not render them wholly ufelefs and fuperfluous, yet as fome of them reprefent the matter, they were only neceflary to procure the firft grace for us > for after that, they tell us we may merit for ourfelves both increafe of grace here, and eternal life hereafter. And is not this to fet alide Chrift and his merits, as of little ufeinthe Chriftian life ? Whereas we ought from firll to laft, to live hy the faith of the Son of God^ a life of conilant dependance on on his fatisfadtion and mediation. To fay, as fome of them do, that Chrift merited that we might merit, or that by his merits our good works become meritorious, is a notion Merit y &c. 4zr notion to me altogether flrange and unintelligible. I can ealily apprehend how it may be confiftent with the perfedions of God's nature and govern- nietitj to accept the weak andimperte6b fervices of fuch imperfeA creatures as we are, for the fake of Chriil's perfe<5t righteoufnefs and atonement (and indeed I don't fee how it would be becoming a righteousandholy God to accept of any thing but what was either perfed in itfelf, or for the fake of that which is fo.) But how Chrift's merits, which are without us, can make any intrinfick alteration in the works that are done by us, fo that with them our works are meritorious, and without them are not, is what I cannot underftand. They are in- trinlically the fame, whether we confider his me- rits or not. He merited for us, and is willing we fhould have the benefit of it 5 but it was never his defign to make us our own Saviour j we ought to abhor every doftrine that derogates from the honour of our blefled Redeemer, and would fet us upon a level with him. thirdly ^ This has a tendency to mijlead men^ in matters of the greateft moment and importance ; for of that nature are the concerns of our eternal falvation. I fear thofe who conceit they have any meritorious works of their own, and trull in them, will be found to build upon the fand, and will meet with a fatal difappointment. It's true our adverfa- ries own, that thefe works muil be the efFe<5t of juftifying grace i but I greatly queflion whether any who have felt the power of divine grace, or know the grace of God in truth, can believe their w^orks are of a meritorious nature j for true grace humbles the foul, and lays it low in the light of God. It's evident, as I have already hinted, that the works they lay the greateft ftrcfson, are of lit- tle account with him > they are at beil but the dead form and image of religion. How dangerous muft it be for men to build their hope upon fuch a foun- • dation 428 TToe DoBrme of dation to the negled of Chrift, ferious, vital and pradical religion ! Fourthly^ This notion cajis a damp upon and de-* ftroys the hope of the moil humble and ferious Chritlians : They have that deep fenfe of their own imperfedion, weaknefs and unworthinefs, that if they were to have no more grace here or glory here- after than what they could merit at the hand of God, they would foon lie down in forrow and dc- fpair. Sometimes the number and aggravation of their fins are impreffed with that weight upon their minds, that they find it difficult to believe there is grace enough in God, and merit enough in Chriftto pardon and fave them. However while they look upon eternal life as the gift of God and purchafe of Chrift, there are happy feafons when they entertain a lively profpe6t of it j but if it were to be their own purchafe, they know fo much againft themfelves, as would cut off all hope and expectation. I Ihall only add, that the doftrine of mtxlx.pre" pares the way^ and lays a foundation for feveral other jPopifh dodrines, which are of a pernicious na- ture y fuch as works of fupererogation, pardons, and indulgences, and the like. If we can't merit for ourfelves, much lefs can we merit for others, bydoing more than is necelTary for our own falva- tion. What then will become of the ftock of me^ . rit in the treafury of the church, which, as you have heard, the Pope gives out upon feveral occa- fions to thofe v/ho have no merit of their own, and can pay for it.^ Tho' the lofs of thefe doctrines would be a manifeft prejudice to hisHolinefs, and the whole army of Monks and Friars that have a dependance on him, yet I believe it will be no real detriment to the fouls of men. It's more than time that I ihould fubjoin a few things upon the other part of my fubjeft, concern- ing the nature of a {inner'sjuftification before God. ' * Thi> Merit y Sec. 429 This is a doftrine of great importance in the Chri^ ftian religion, which was very much darkened, and obfcured, and perverted by the Papifts before the Reformation. Their doctrine of human fatisfac- tion and penances had a tendency either to diftrefs the confciences of awakened linners, or to lay them afleep by dangerous opiates, inftead of leading them to the blood of Chriil, the only healing balfam for a wounded fpirit. After what I have al- ready faid of their doftrine of merit, I need not be large here j for if no works of ours, internal or external, are perfe6t and meritorious, they can never be the ground of our juftification before God. The Papiils feem to me to confound fan6ti- fication with julHfication. Tho' they mention the righteoufnefs of Chrift, and the remiiHon of fins as necefTary ingredients in our juftification, yet they make our own inherent righteoufnefs and good works as neccflary a part of it, which feems tofet them upon a level with Chrill's righteoufnefs and God's pardoning mercy. The council of Tt^ent defines juftification to be not only remiffion of fins^ but the fanciification and renovation of the inner man^ and makes the only formal caufe of ourjuftifi-' cation to he that righteoufnefs of God by which he makes us righteous^ and by which we are renewed in the fpirit of our mind. * This council, which is much more free in enforcing her decrees and canons with a fo- lemn curfe than with folid reafon, pronounces an anathema againft any who ihall fay that men are jujiified either by the alone imputation of Chrifi^s righteoufnefs^ or only by the remiffion of fins ^ excluding grace and charity^ which is diffufed in our hearts by the Holy Ghoft^ and inheres in them 3 or that the grace by which we are jujiified is only the favour of God. This at beft is a very perplex'd and confus'd account of * Cob. Trid.Seir. 6. cap. 7. can. 11. 4^0 The DoEirine of of this important matter, and is apt to lead the ig- norant and injudicious into dangerous miftakes. 1 anl unwilling needlefly to multiply verbal dif- putesj and therefore freely acknowledge that the word we tranilatey/^//^ may fignify to make onejuft^ and m fome few places of fcripture may admit this fenfe : but it's more commonly taken in a forenfick and judicial fenfe, and not in a moral one: to be juftifiedis to be accounted and treated as a righteous perfon, and not to be made inherently fo. It's op- pofed to condemnation, and includes in it pardon of fin, and a right to life. We alfo own the ne- cejjlty of fan6lificationas well as j unification. We need the fpirit of Chrifl to renew our natures, as well as his blood to expiate our guilt. Without ho- linefs no man Jloall fee the Lord. Only the pure in heart Jhall fee God, The unrighteous fl) all not inherit the kingdom of God. The heavenly inheritance be- longs only to thofe \vho2irtfan£lified by faith inChrifi Jefus. It isthe inheritance of the faints in light. We alfo affirm that juflification and fan6tifi cation are two invaluable bleffings that always^^? together. None are juftified but at the fame time they are fanc- tified. Chrijl is made of God to them wifdom^ righteoufnefs^ fan&ification and redemption. We read of being ivajJoed^ juftified and fan6lified in the name of the Lord Jefus^ and by the fpirit of our God. If we fpeak only of initial fanftification, it's the fame thing for fubflance with faith and repentance, regeneration and converfion, and is antecedently necefTary to our pardon and acceptance. But if by it we mean progrejjive mortification and holinefs, our dying more and more to fin and living unto righteoufnefs, then its confequent on our jullifica- tion, and is the befl evidence of our being in a jufti- fied ftate. Notwithftanding thefe conceflions, we ftill afTert that the fcriptures ^eak of juftification andfanfbi- fication Merit y Sec. 431 „iicationas/'re;(? very diftin6l and different privileges of the covenant of grace. The one removes the guilt of fin, and fo our obligation to punifhment> the other, as far as it prevails, removes the power and pollution of it: tho' it be imperfed at firiV, it is or ihould be of a progreflive nature. The one is God's gracious a6t towards us, the other is his good work in us. The one caufes a change in rela- tion to God and his righteous law, the other a real change in the temper and difpolition of the foul. In order to fet this matter in a little more clear and diftin£t light, I ihall fuggefl the following things- Firfly Tojuftify is the a^ of God as our righte- ous governor and judge^ and not as he is the author of inherent grace. W'ho Jhall lay any thing to the charge of God's eleH '^. ^ It is God that jujiijies. It is the fame God that jufiifies the circumctfion by faith^ and the uncircumcifion through faith , None but that God, againft whom (in is moft immediately com- mitted, can remit the penalty of his own violated law. He claims this as his prerogative. /, even I am he who blotteth out thy tranfgrejjions for my ow?^ name fake. He proniifes to be merciful to our un^ right eoufnefs^ and our fins and iniquities to remember no more. His perfections are frequently celebrated and adored upon this account. IFho is a Godlike unto thee^ pardoning iniquity^ tranfgrejfion and fm? It's he that in the gofpel covenant has fettled the terms of forgivenefs, or the way and method of finding acceptance with him 5 and when we fincerely com- ply with thefe, he by the fame gofpel, as his inflru- ment, cdnflitutes and pronounces us to be in a j uni- fied ftate. He treats us as fuch perfons now, and will declare us fuch by the fentence of our final judge in the great day. Thegofpel is the rule of judgment. Thofe who are abfolved or condemned by it now, fhall be abfolved or condemned by Chrilt ? Rom. yiii. jj. 4St The Do&rine of Chrifl in tliat awful day. In vain are we juftljfied by our felves or others, if he condemn us> for be that judges us is the Lord^ and there is no appeal from that Tribunal. Secondly J The only meritorious caufe of our jufti- fication is the perfeii righteoufnefs and atonement of Chrill. He trod the wine-prefs of his father's wrath alone ^ and of the people there was none with him. He is a compleat Saviour, nothing mufl be joined with iiim in point of fatisfa6lion and merit : he will not endure to have any thing in the creature fet in com- petition or co-ordination with him. If he may not be our only Saviour, he will be no Saviour to us. How clear, hill, and numerous are the fcripture declarations upon this head? jis by the difohedience of one many were made finners^ fo by the obedience of one many are made righteous. As by the offence of one judgment came upon all men to condemnation^ even fo by the righteoufnefs of one the free gift came upon all mentojujiificationof Ufe^ We are faid to htjujli- fed through the redemption that is in Chriji^ and to have redemption through his bloody the forgivenefs of fin^ and to bejuftified by his blood. God having fet him forth a propitiation^ through faith in his bloody declares his righteoufnefs for the remijjion of fins^ that he might hejufi^ and the iuflifier of him thatbelieveth in J ejus, i" He is made of God to us righteoufnefs^ as well as fanHifi cation^ and is the Lord our righteoufnefs^ in whom we have both righteoufnefs and Itrength. He who knew no fin^ was madefin^ or a {in-offering for us, that we might be made the righteoufnefs of God in him. ^ It was the fin and ruin of the Jews, that being ignorant of the righteoufnefs of God^ or of this way of juftification appointed by God, they went about to eJiablijJj a righteoufnefs of their own^ not fubmitting '* Rom. V. 18, 19. ■f Rom. iii. 24, ijf, Eph. i. 7,. ± 2 Cor. V. 21. Merit y 8cc. 433 fuhmtting themfelves to the righteoufnefs of God. * It's evident thegoipel juftification is not that of in- nocent creatures, for we can't deny the charge of guilt that is brought againft us. We are all finners before God. Norare we juftified by a mere a6b of arbitrary grace, for the promifes of forgi venefs are founded upon a foregoing iatisfa6tion made to the juiHce of God for fm by the lutferings and death of Ghriil. Henge his blood is ililed f the blood of the everlafiiiig co'uenant^ and all the prdmifes are in hira^ yea and amen to the glory of God. t GhrilVs righteoufnefs and atonement muft be pleaded by thofe who are intereiled in it, in bar to their con- demnation, and as their right and title to pardon and favour. IVho is he that condemns ? It is Chriji that died J yea rather is rifen again. Hezvas delivered for our offences^ androfe again for our juftification^ and nov/ there is no condemnation to them that are in him. This leads mc to add, T'hirdly^ Faith inChrift is the appointed means of obtaining an intereft in his atonement, and fo is the condition of our actual juftification. The ground and foundation of this glorious privilege, and the way and means of intereft in it, are two very diffe- rent things. The former muft be attributed to Chrift's righteoufnefs, and to that alone 5 the latter to a vital and operative faith. The atonement in this way muft be received before we can joy in God, as our reconciled God. They "who believe not are condemned already .^ ^^ and the wrath of God abides upon them. We frequently read of being] uftified by faith^ and of the righteoufnefs of God by faith^ and of faith being imputed to us for righteoufnefs . C hri ft was offered up a propitiatory atoning facrifice on thecrofs for hn, in our room and ftead. This fa- crifice has been accepted of the Father on our be- half. Upon our fincere compliance with the terms F f of * Rom. X'. 5. f Heb. xiii. 10. :^ 1 Col. i. 19 ** Rom. ?. i. iv. it, 434 "^^^ DoBr'me of of the gofpel, we are interefled in it, and receive faving advantage by it. It's by faith that awakened convinced finners flee for refuge to the hopefet be- fore them. The £iith that juftifies is neither a dead notion in the head, nor a groundlefs confidence and per- fuafion that our fins are pardoned, and we are in a juftified ftate; But it's a cordial acceptance of Chrift in all his offices, and a refignation to him as Lord Redeemer. It's a fattb that works by love^ that funfies the hearty is our vi^ory over the world^ and is produdbive of gofpel obedience. St. Paul ^ and St. James do not really contradi6t each other, when the one fays, Abraham was juftified by faith j and not by works ^ and the other that he was juftified by works and not by faith only.-\ Paul docs not fpeak of the ilime kind of works that James does, nor James of the fame kind of faith that Paul dots, St. James's works are fuch as flow from a vital principle of fiiith, but St. Paul's are the works of the law, fuch as were done without faith, and fuch as were trufted to as meritorious in the fight of God, and fo fubilituted in the room of Chriltandhisrighteouf- nefs. In like manner the faith St. James fpeaks of is only a dead notion, whereas that of St PauVs is a vital principle, productive of gofpel holincfs and obedience. But neither our faith or bell works have any part in that which belongs to the Redeem- er's office, much lefs mu ft any pretended human fa* tisfiClions and merit, mix with his merit and atone- ment. From this account of juftifying faith, we fee how iinfafe and dangerous thcPopiih do6brine of facra- mental juftification muft be. Biiliop Burnet in his expofition of the thirty-nine Articles takes notice how very lax their notions in this refpccb are. His words are thcfe: 7'hat the v.fe of the facraments^ if men do not put a bar to them., and if they have only imperfe^ * Rom. iv. 1, 3. * James ji. 24. Merh^ &c. 43 J imperfect a5is of forrow accompanying them^ does fo far compkat thofe weak afisas to juftifyus. This he juftly reckons among the mo ft mifchievous of all their pra6bical errors, as it tends to enervate all reli- gion, and to make the facraments of the nature of a charm, which if they can be come at, though with ever fo flight a preparation, will make up all defers. Thus thofe ordinances that were given us to raife and heighten our repentance and faith, are fubftituted in the room of them, and become en- gines to encourage (loth and impenitency. 1 fhall only add. Fourthly J That the ultimate defgn of God in our juftification, is, the difplaying and magnifying the freenefs and riches of his own grace. Hence we read q£ htrngjuftified byhis grace^ zndth^itwehave redemption through his bloody according to the riches of his grace j and that it is of faith ^ that it might be hy grace. The whole contrivance is admirably a- dapted to advance this divine perfe£i;ion. It was grace that did admit of a fubftitute in our room and ftead, for God might in ftrid juftice have infifted upon our fuffering the punilhment of fin in our own perfons. It's grace that has provided and ac- cepted the ranfom for us, that has conftituted the new covenant, and fettled the conne6i:ion between fincere repentance and faith on the one hand, and pardon and juftification on the others and it's grace that enables us to comply with the reafon- able terms propofed > fo that the grace of God is as free and rich as is confiftent with the other per- fections of his nature and government . If we were to be juftified by our own works, and thefe were perfeo: and meritorious, we fhould have where- with to glory in ourfelves j whereas God will have no flefti to glory in his fight and prefence, but he that glorieth muft glory in the Lord. In Chrift alone ihall allthe feed of Ifrael be juftified j and Jh all glory. Thus have I given you afummaryaccountof what F f i Itake 43^ 7"/?^^ DoBr'me of I take to be the fubftance of the Proteftaat doc- trine of jullifi cation 5 and as far as it differs from the Popilh do6l:rinc5 we have clearly the language of fcripturc on our lidc. This account does molt effedually ad\ ance the honour of divine grace, and of the Redeemer's merit, and is molt for the relief and comfort of awakened convinced linners. I fhall alHit your improvement of this fub- je6t in a few words of advice, and fo conclude. Be rery thankful for the Reformation from. Po- pery, and that you live in thofe times and places where it prevails. When ferrous and inquiiitive Chriflians were allowed the free ufe of the fcrip- turcs, they foon got much clearer light into this, and feveral other important dodrines, than they ever had before. Stand faji therefore in the liberty "wherewith Chriji has made you free^ and he not en- tangled again with the yoke of bondage. 'Take heed leji being led away by the error of the wicked^ you fall from your own fiedfajinefs. Grow in grace and in the knowledge of our Lord and Saviour Jefus Chrift. The more you know of him, and of his infinite fulnefs and merit, the more you will ab- hor the principles of Popery, which are a vile ufurpation of his rights, honour, and dignity. Let Protclbmts make it evident, that they arc as much friends to good works as the Papifts can be, and do as much abound in them. Tho' we dare not trull to them as the meritorious caufe of our pardon and acceptance here, and of eternal life hereafter, yet they are the beft evidences of our prefent pardon, and the qualifications of our linal bleflednefs. Where the love of God and man doth really rule in the heart, it will make men more truly charitable and beneficent, than any proud conceit of merit can do. Let not the pro- fciTors of a falfe religion outdo you in works of fubftantial piety and goodncfs. Let the rich in this 'world be lich in good works^ ready to dijiribute^ wih ling Merit ^ &c. 437 ling to communicate^ feed the hungry^ cloath the rnz- ked^ and in this way cauie their light to Ihine be- fore men. It will be our fhame and reproach, if any Ihould be under a temptation to exchange the Protcitant religion for Popery, as the more kind and compalli-onatc religion of the two. But then, When you have done your bed, own yourfelves to he unprofitable fervant$. Fly to the blood of Chrill, and the mercy of God in him, for pardon and acceptance. That you may never be tempted to place an.vmdue confidence in any of your own duties, endeavour to be better acquainted with God and yourfelves. Study more the purity and extent of his righteous law. Frequently compare your hearts and lives with it. Bring yourfelves often before the bar of your own confciencc 5 if that condemn you, how will you bear God's en- lightened tribunal ? Keep death and judgment much in your view : In tl^e ferious thought and approach of that awful day, you will be con- vinced you need fomething better than your own merits to trull to and depend on. Bellarmine him- felf could fay, that it was fafefi^ confidering our manifold defefts, to trull to Chrift's righteoufnefs. Now that which is fafeft to die by, mufl be the fafeil to live by. He may juflly reject thofe at death, who negleft him in the time of life. What- ever others may fay or do, let us all abide by this, as an undoubted truth, that it is grace ivhich reigns through righteoufnefs unto eternal life by Jcfus Cbrifi our Lord. To whom be glory and dominion for ever and ever. Amen, F f 3 n$ (438 ) The popijh doBrtne of Purgatory repu^ nant to the Scripture account of re- mifflon throng the blood of Christ. SERMON Pr e a ch'd at Salter S'Hall^ March 27, 173 J* By y. Ej^R LEy D. D. I John i. 7. r"The blood of Jefus Chrijt his Son clean feth us from all Jin. I Find this text made iife of by antient and mo- dern Proteftants as an argument againll: the Popifh do61:rineof purgatory: and I think it affords fuch a one as cannot be fairly aniVered. I have therefore chofen it for the foundation of what I have to offer upon the head aflign'd me j and propofe to difcourfe from it in the following 7ncthQd, I. I The Doiirme of^ 8cc. 439 I. I would reprefent the true fenfe and proper inii- port of the words. II. Shew what is the Romijh dodrine of purga- tory. III. Argue againft it from it's repugnancy to the fcripture do6trine of cleanfing from fin by the blood of Chrilt, as before reprefented. IV. Anfwer what may be obje(Sbed againfl the conclufivenefs of the argument propofed. I. I would fairly ftate the true fenfe and import of the words. 1 . By the l?lood of Chrift^ we are to underftand his death, which was the natural confequence of ihedding his blood. And by this manner of ex- prelling our Lord's death is fignify'd his dying as an expiatory facrifice, and fo anfwering the types ex- hibited in the law of Mofes j concerning which the author of the epiftle to ihcHebrews fpeaks very fully, and particularly in the ninth chapter, to which I refer you. 2. By the cleanfing here attributed to the blood of Chriil is meant dircStly and immediately a facrifical purgation. I do not exclude a moral one as confe- quent upon it : for no doubt we owe our whole fal- vationto x\\c precious bloud of Chrlft^ who was de- Hver'd up to death for us as a lamb without blemijh and ivithout fpot^ that he might redeem us from our vain converfation^ i Pet. i. i for it is the fame phrafeology in both epiitlcs, and the fenfe of it is very evidently ficrifical in that to the He- bre'ws. For, asDr./^i?//^j' obfcrves, '^ rh xx<3.xpi-ceiv ^' here, as the comparifon clearly fhews, being in '^ fcnfe the fame with a.yicits.v in the verfe preceding, ^^ mull fignify the cleanfing of the confcience not ^^ from the inclination to JJn^ by the Holy Spirit, but ^^ from the guilt of fin^ by the blood ihed for the ^^ remilTion of it. And, fiiith he, this is the con- ^' flant fenfe of the word Ha^x^iiiiM in the Old Telia- ^' ment, when join'd with «7roa/xapT;£v. Hence then '^ it follows, that the /^^^^Wfjr/^^ from which their ^^ confcience was to be thus cleanfed mull fignify " works which ^^/^rw^^^^^y??, 6cc." Thus I underlland thefe words as exprefling what we have in m.any other places of fcripture,which it is not at prefent neceflary to mention.— It may be fuf- ficientto refcryou to that of St. Pauly Eph. i. 7. In vjhom 'we have redemption thro' his bloody the for- givenefs of ftns. Of this forgivcnefs I take St. John heretofpeak. 3 . The perfons thus faid to be cleanfed or forgiven their fins, are no doubt, believers, all that are truly fo, who with the heart believe. According to that of Purgator^y 8cc. 441 of St. Paul^ Rom. x. lo. /Vith the heart man be- lieveth tinto right eoiifnefs. Remijfion of fins is thro* faith in Chrift's bloody Rom. iii. 2f. And the right eoufnefs of God is by faith in Jefus Chrifi unto all^ and whofoe'ver believeth in him JJjall receive remijfion of fms^ Acts X. 45. So chap. xiii. 38, 39. Beit known to you therefore^ men and brethren^ that throl* this man is preached unto you forgivenefs of fins^ and by him all that believe are jujiiff d from all things^ 6cc. /. e. all true believers, whofe chara6ber is, that they walk in the Ught^ and not in darknefs^ and prove their faith by their works ^ for we deny a dead fliith to be juftifying, whatever our enemies may pretend. This do6i:rine of the forgivenefs of lins for the fake of Chrill, upon fiith profefTed in baptifm, was always an article of theChriftian creed. I fay /or the fake of Chrift , '' Unto which confideration ^' (lays the learned author of the critical Hiftory of '^ the Creed) the water in baptifm, and the wafh^ '^ ing our bodies therewith, dire6bs us> fince it is " impoHible the fprinkling of that fhould purge '^ away the (lain and guilt of fm in any other way ^' and manner than as it hath reference to, and is a ^' reprefentation of the blood of the Lamb of Godj ^' which was fpilt to take away the fins of the '^ world. For water under the evangelical difpen- '' fation is in itfelf no more available to the purg- *' ing of the confcience, and the pacifying divine " wrath, than the blood of bulls and goats was " under the Mofaical and legal ceconomy.'' p. ^69- The perfons thus cleanfed, I fay, are true believ- ers, fuch as believe with the heart, and make a free profeilion of their faith, and live anfwerably to it. Of thefc it is faid, 4. That the blood of Chrift cleanfcth them/r(?;« allfin^ all manner of fin^ as it is exprelTed Matt, xii. 1 3 . excepting only the blafphemy againji the Holy Ghofiy 442' The DoBr'me of Ghoft^ which is inconfiftent with faith in Chrifl:, By him all that believe are jufiified from all things : all lins of whatever kind or degree, and however circumftanced and diftinguiihed 5 whether commit- ted before that faith whereby we are jufiified, or after it. The forgivenefs of all and all manner of fins before men's converfion to God by Chrifl, was never denied (that I can find) by any profefTed ChrilHans. But befides, all fins committed after the wjjloing of regeneration^ TinA renewing of the Ho- ly Ghoji^ tho' never fofcandalous and offenfive, are, upon renewal of faith and repentance, pardonable both by God and the church. This indeed was de- ny'd by the Novations ^ who declared, " that there ** was no mercy for them whoJJoould fall after baptifm^ at leafl, " that the church could not forgive them, ^^ and receive them into communion again, but ^' muft for ever exclude them her fociety, and leave ^' them to the judgment of God." In oppo- fition to which opinion the article of forgivenefs of fins is thought to have been added to the creed in the time of St. Cyprian. See Grit. Hifl. p. 360. Now this fcripture doftrine, own'd by the pri- mitive do6tors of the churchjwhom we call Fathers^ is the doctrine of the Reformed or Prctefiant churches, viz. That to true believers all their fins are freely forgiven by God, upon the account of the facrifice which Ghrifl offcr'd when he died by fhedding his blood on the crofs, and which he ever lives to plead in their behalf. Thus it is faid, that the blood of Jefus Chrift the fon of God cleanfeth from all fin. II. I am next to {hew what the church of Rome teaches upon this head or article of the forgivenefs of fins. And here, to do her jullice, fhe does own, I. That Purgator^y &c. 443 1. That Chrift did die for our fins according to the fcripure-y that his blood is infinitely meritorious; and even fay, that one drop of his blood is fuffici- ent to redeem mankind, whatever they mean by it 2. That all true believers, forthefakeofChriil's meritorious death, are deli ver'd from eternal death, and have a fure title to everlalHng life. 3 . They fay, that fuch as die immediately upon their baptifm, and all that fuffer martyrdom, and fuch as are fully purged before death, go dire6tly to heaven, and enjoy the beatifical vifion, not waiting for it till the day of judgment. 4. But they pretend, that fuch as die guilty of lellerfins, which they call 'venial^ before they have repented for thefe ordinary failings j and fuch as having been formerly guilty of greater fins, have not made full atonement for them to the divine juf- tice 'y that fuch mull go to purgatory : which, they tells us, is a middle itate of fouls which depart this life in God's grace, yet not without fome lefler ftains or guilt of punifhment, which retards them from entering into heaven. (I give you this ac- count in the very words of a little piece, which is induftriouflyfpread about atprefent, called a Pro- fejjionof Catholick Faith ^ &c.) f . Tho' the particular place where thefe fouls fuffer, or the quality of the torments which they fuffer, be not decided by the church, yet it is own- ed they do fuffer, and are in torment > nay the ca- techifm fct out by order of the council of T'rent^ calls it a * purgatory -fire -y and fome of their allowed do6tors reprefent the fufferings there, as caufed by tht fame fire as torments the damned in hell: yea. Bel- larmine owns, that almoft all their divines teach, that the damned and the fouls in purgatory are torment^ edin the fame fire ^ and in the fame place, 6. They * -^-. Cat. ad Paroch. 444 ^^ DoBrine of 6. They do not pretend that thefe fufFerings are for their ;?/ not for their good : for the Papifls do not pretend there is any fpiritual improvement in purgatory : but merely to receive fatisfatlion for their faults 'y yea fuch " fmall faults as the beft of his " fervants are more or lefs liable to:" ^ and that after his dear Son had horn their fins in his own body on the tree ? Is this the idea the church of Rome would give us of him who is good to all^ and whofe tender mercies are overall his works? Pial. cxlv. p. Is this coniillcnt v/ith w hat we are told, that like as a father pitiethhis children^ fo the Lord pitieth them that fear him? Do earthly parents, that have any bowels or undcrilanding, deal thus with their children ? Or if fome imes they do, can it be fuppofed that our hea- venly Father is fuch a one as they are ? Good God ! v%^hat difference do thefe people make between thee, and thofe fathers of the flejh^ who correct their, c h i Id ren <« ftcr their own plea fur e ! I ♦ PioftfT. p. J4. Purgatoryy Sec. 447 I am well aware that the goodnefs of God is not to be impeach'd, merely becaufe he punifhes. But then 1 am alfo as fure as I can be of any thing, that he never afflids but when the cafe neceflarily re- quires it, or the affliftion may turn to the fufferer's account > neither of which can be the cafe in this purgatory- fire. God may^ without any derogati* on from his more awful attributes, omit to exa6l any thing from thofe for whom Chrill died, byway of fatisfa6tion, and therefore furely he 'will. And as for any benefit arilingtothe fufferers in purgatory, the Papifts do not pretend to it j they own they can- not there merit, nor be improved. What benefit may arife from their fufferings to the temporalities of the. church is another thing j but (lamdeiirous it fhould be noted and remembred) to the poor wretches in that place of torment no benefit can accrue from their being there : And therefore as neither the honour of God's perfecSbions and govern- ment require it, nor their own advantage, I muil again fay, it feems inconfiftent with that benignity of the divine nature, which he has taught us fo much to magnify. 2. This dodtrine derogates from the imfdom of God, which he dciign'd to magnify in the work of redemption thro' his Son's bloody "wherein he hath abounded towards us in all v: if dom and prudence. Eph. i.8. I know the turn given to this text by fome writers. But a ^ commentator, who is in every bo- dy's hands, in his notes upon it, has faid a good deal tofhewthe wifdomof thisdifpenfation of God in fending his Son into the world to fuffer for our fins, and by his fufferings to make an atonement for them. I fhall only refer you to him, and take it for granted at prefentj efpeciallyfeeing the patrons of purgatory do not deny, that the doSrine of Chrifl: crucified is \\ie power of God and Vi^wifdom too ^ i Cor. i. 24. Upon which place their own Efiius faith * Dr. Whitby m loc. 44 8 The DoBrtne of faith, ^^ which [wifdom] he [God] flicw'd, in " that he redeemed his ele£b by the humiliation and « death of Chriil:.'* Now is it to the reputation of any wifdom, to ufe means that ire wholly needlcfs to anfwer the ends in view, and \vithout v/hich they could be every whit as well reach'd ? Is not making fatisfaction to thejufticeandlaw of God the end of Chrift'slhed- ding his blood? Is not that a fufficient atonement, and every way adapted to the purpofc of expiation, without the aid of any other method of iatisfaclion ? I hope this will not be denied by thofe who have fpo- ken Jo magnificently of one ftngle drop of the preci- ous blood which our Lord llied. W hat, is not the blood of God a plenary fatisfii(51:ion ? The church of Rome holds the full and proper divinity of our blefled Saviour J and upon that principle can they think it not enough, that htivas made fin^[a fin- offer - ing] for us^ that ive might be made the righteoufnefs of God in him^ iCor.v.ii. but after all, we mult fatisfy for ourfelves in purgatory- fire ? Let me dc- fire them to confider, whether this does not highly refle6b upon the wifdom of God, thathefliouM/^>f upon bis Son the iniquity of us all^ and then make us either bear a great deal of our own burthen, or com- mute for it with rri/7(?-f. I fiiy trifles^ for foare all the equivalents v^hich the efpoufers of purgatory propofe. Men may be helped there^ it feems, (and therefore tobefure may bekept/r(??w thence) *' by the fuffra- '^ ges of the faithful, that is by the prayers and alms " offered for them:'* Thatis, inithort, by giving money to the church and its poor : and principally by the facrifice of the Mafs, which the pried mult be well paid for offering.— I do not call prayers and alms a triRc abfolutely -, but when they pretend tocomeinaidof the perfect facrifice, which Chrift made, they are worfe than trifles. As for the facri- fice of the mafs, we muft take leave to treat that in no Purgatoryy &c* 44^ no other manner, till they have proved their fa- mous doarine of Tranfubftantiation. Otherwife^ furely, faying a few Latin words over a piece of bread and a cup of wine, and prefenting them be* fore an altar, is too mean a thing to fervethepur- pofes it pretends to anfwer. Would a wife manj when he has received all proper and reafonable fatisfa6tion for an offence, in- fill: upon what can ferve no manner of purpofe ? And can we think the wifdomof God will permit him to demand, befide a full price which he has receiv- ed from his Son, an addition of things which can- not increafe the fum a fingle mite ? Is this the noti- on thefe men have of the only wife God ? }. This dodrine of purgatory carries in It are* flciStion upon the juftice of God. If any thing could be added to the price with which we are bought, can juftice infift upon it, when he has ac- cepted the ranfom ? He might have chofen whe- ther he would admit a fubftitution or vicarious fjuniihment : and he had a right to infift upon fuch imitations as were proper in order to finners having the benefit of fuch a difpenfation. This he ha^ done in fettling the covenant of grace, which is called the everlafting covenant^ and is ratify'din the Redeemer's blood. The fum of which is, that all true believers fhall be faved from wrath, and live for ever, John iii. i6. Whofoe'ver believeth in him Jh alt notperifh^ but have everlafting life. Now of thefa- tisfadion which Chrift made, under the limitati- ons agreed to, God has declared his approbation and acceptance by raifing Chrift from the dead, and fending forth hisfpiritto confirm the teftimonyof his ambaffadors, to wit^ that God was in Chrift re^ concilingthe world unto himfelf not imputing their tref faffes^ zCor. v. ip. x\nd it follows, ver. 21. For he hath made him to he fin for us who knew no fin ^ that 19) e might be made the right eoufnefs of God in him. And all this without any limitation, but this, that they G g believe 450 The DoBrme of believe and profefs, and walk in the light ^ i.e. be holy in heart and life. Not one word is faid of believers making ratisfa£bion for themfelves in a middle ft ate, W e are aflured that there is no condemn nation to them that are in Chrift Jefus. Rom. viii. i . And therefore juftice itfelf can require nothing morebeiide what was ftipulated. So that I fay, the very juftice of God itfelf, which was delign'd to be honour'd by this difpenfation, is flurred by re- prefenting him as making farther demands. We are bought with a price which our Redeemer has paid, and the payment ofitfolemnlyackowledged, and accepted in the behalf of all his living mem- bers, who bring forth fruit unto God : And can juftice demand more? If it be no wrong to us, lurely it would be injurious to his Son, with whom no doubt a righteous God will keep covenant j and it would be injuftice not to do it. But this leads me to obferve, that, 4. This doftrine flurs the divine truth and fince- rity. God is a God of truth > and in the fufferings of his Son, he fulfilled the promifc made to the fathers. All the promifes of forgivenefs under the Old Teftament, had furely a reference to the Mef- fiah, (as no man can doubt, that reads the f 3d of Ifaiah) Now how full and ftrong do they run ! Forgiving iniquity^ tranfgrejjion and fin. Tranf- greflion is faid to be forgiven, fin cover'd, iniqui- ty not imputed, PfaL xxxii. i. With the Lord there is mercy ^ and ivith him is plenteous redemption. And he ftmll redec7n IJrael from all his iniquities^ cxxx. 7, 8. 7'ho^ their fins be as fear let they fh all be as white as fnow^ tho' they be red like crimfon they fl)all be as wool^ Ifa. i. 18. He will have mercy j hs will abundantly -pardon.^ Iv. 7. We read of the ^r^^/- nefs and multitudes of his tender mercies. 1 willy faith Cjod, forgive their iniquities^ and remember their fin no more^ Jer. xxxi. 34. i\nd in the pro- phet Micah^ vii. 18, (^c, (vvho foretold where Chnft Pm'gator^y 8cC. 4jt Chrifl: fhould be born) we have a ftrong jjafTagc^ /^ho is a God like unto thee^ that par doneth iniquity^ and pajfeth by the tranfgrejjion of the remnant of his heritage? He retaineth not his anger for ever ^ hecaufe he delighteth in mercy > he will turn again 5 he will have compajjion upon uSy he will fub due our iniqui- tieSy and thou wilt caft all our fins into the depths of the fea. And then it follows, ^hou wilt perform thy truth to Jacob. (I hope the Papifts will bear with this profuiion of quotations out of the Old Teftament, fince they make ufe of fo many in de- fence of their purgatory- fire.) N0W5 Rom.m.^, Let God be true^ but every man a liar. According- ly, now the righteoufnefs of God without the law is manifefied^ being witne fifed by the law and the pro- phets j even the righteoufnefs of God which is by faith of jefus Chrift unto all and upon all them that be- lieve ^^q. 11 y 11. IVhat faidthe fcripture? Abra-^ ham believed God^ and it was counted unto him for righteoufnefs. Nor was it written for his fake alone ^ hut for us alfio^ if we believe on him that raifed up Jefus from the dead^ who was delivered for our of-^ fences and raifed again for our juftification^ Rom. iv* 2 J . T'hofe things which God before had fihewed by the mouth of all his prophets that Chrift fhould fiuffer^h^ hath fo fulfilled^ A(5ts iii. 18. Now if God had promifedan abfolute and plena- ry forgivenefs of fin thro' Chrift, to all that be- lieve, repent and are converted^ (ver. ip.) does it Hot refieft upon his fuithfulnefs,' if when the af- fair comes forth, there appears fuch a referve as Avas never taken notice of in the original declara- tion of grant, nor fpecified in the a6lual convey- ance. If the gofpel, after its publication by thofe to whom God bare witnefs, be declared to be ac- cording to the tenor of the ancient evangelical promifes to the fathers, without fpecifying any alteration > does this do honour to God's truth and fincerity, if it appears that there was a limitation G g i unknown 4 y i The DoSlr'me of unknown and unthought of by the church of old, and not plainly lignificd upon the opening a new difpenfation ? And this fcems by the way, to be a fpecial hard- fliip upon believers under this new ditpenfation, that they are liable to the torments of purgatory- fire, which our adverfaries will not fay was pre- pared for the Old Teftament faints ; There having oeen, it feems, a Limhus appointed for them > in which, according to the account they give of the matter, there was no torment. So that in fhort the doftrine of purgatory feems to be contrary to all our notions of the mercy, wifdom, juilice and faithfulnefs of God, which he defigned to honour in the gofpel falvation. (i.) Farther, this doftrine is diJJoonourahle to Chrifi^ who is, by his all-clean{ing blood, the pro- pitiation for our fins J i John ii. 2. St. John tells us, that all men fijould honour the Son^ even as they honour the Father^ v. ij. The proper and full divinity of the Son is not dc- ny'd by the church of Rome. So that any doc- trine derogatory to him is equally criminal as if it concern'd the Father. Now the apoftle Paul, (whom the council of Trent makes the author of the Epiftle to the Hebrews) tells us, that Chrill has by himfelf purged our Sins, i. }. That he put aivay finhythtfacrificeof himfelf^ ix. 26. That by one offering he hath perfeHed for ever them that are fan^ified^ x. 14. i. e. " completely expiated " the fins of them that are fandtified thro' faith *' in his blood, procuring the remiffion of fins."* And of this, faith he, the Holy Ghofi alfo is a witnefs 5 for after he had faid before^ This is the co^ venant^ &:c. he adds. Their fins and their iniquities I will remember no more^ ver. if, 16, 17. Therefore any other methods of expiation pre- tended to are a refledion upon the atonement which ♦ Hl?Uby in loc. Purgatory y Sec. 4yj which Chrifl made as infufficient. And I would intreat the Romanilts to confider whether bis blood is not futficient to cleanfe from all fin, with- out the torments of purgatory, or the poor equi- valents that are to fuperfede them. They and we agree in being amaz'd at it as infinite condefcen- fion, that God fhould be manifeiled in the fleih, and in that flefii bear our fins in order to their ex- piation : and can it enter into our minds, that the atonement be made ihould not of itfelf anfwer all purpofcs to true Chriftians, without there being any manner of room for the merits o£ Jtftners^ (for To all the faints in their bell eftate on earth were) in order to our deliverance from that torment by which they mufl: otherwife expiate their own of- fences ? Is this honouring Chrift to tell us of a ftate of torment, which thofe for whom he died muft go to, and tarry an urLl<:nown time, till they are re- lieved by the fufFrages of the faithful, in order to fatisfy for thofe errors for which the Son of God has fhcd his moll precious blood ? Is it to the ho- nour of Chrift that he cannot, or will not fave the members of his own body, (which all true Chriftians are) from the whole demerit of their fins, without the aid of fuch merits as thofe of a "Thomas a Becket^ difpenfed out of a treafury kept by an Alexander^ a Boniface^ or a Julius? And yet thus it feems it muft be, that either true peni- tents muft make full atonement for their greater fins here, or go to purgatory to effed it v/hen they die. And fome of God's beft fervants, if they happen to die fuddenly before they have repented of an idle word, (which they give as an inftance of * venial ftns^ muft have the fame lot. G g } Blefled ♦ The author of the frofejjim ef catholhk faith, &c. fpeakscau- tiouQy. But if any would know what exceeding great crimps arc reckon'dbut flight and ?enial faults by the Popilh dodh-inc, let them coafult 454 '^^ DoBrine of BlefTed Jefus ! Is this the love of thine tjohich faffeth knowledge ? Is this what thy apoltle calls thy tinfearchable riches ? Is this the grace which he celebrates, that tho' thou waft rlchy yet for our fake thou became ft poor j that we^ thro* thy poverty^ might he made rich ? Was this the meaning of that call of thine. Come unto me all ye that are weary and heavy laden ^ and I will give you reft^ that they ihould ftill be liable to a yoke fo much heavier than that of Jevvifh rites and ceremonies, even a fort of temporary hell? Is it thus, that the Lamb of God takes away the fins of the world ^ and that thy blood cleanfeth us from all fin^ that after all our faith and proof given of its being genuine, we muft make atonement for our felves here> or if even providence itfejf by fudden death, or the lofs of reafon, prevents our doing it here, mull do it in the horrors of a purgatory ? Haft thou fo paid t)ur debt, that there is a large part of it which we muft difcharge our felves, or our friends for us, before we can get to heaven, or elfe muft be caft into a prifon from whence we cannot go till we have paid the utter moft farthings Matt. v. z6. which text the Profeffion^ 6cc. alledges for a proof of purgatory, and pretends the authority of St. Cyprian : of which hereafter. (5.) This purgatory- fire is dijhonourable to the Holy Spirit y whole office is to apply the redemp- tion purchafcd by Chrift, and whom the church of Rome owns to '^ be with the Father and the ^' Son together worfhipped and glorified." —^- He was promifcd to guide the apoftles (who were appointed to publiih the gofpcl falvation) into all truth, Bu^ this important doctrine of purgatory either con fait the Siii chapter 6f a book entitled, l%e praBical dhimty of fhe Papijh Mfcozer'tl to be ikjimcilve of chrifiianity eind Tnen*s fouls, publiflAl in the year 1676, by Mr. D.tvU C arkfon, who was ejected liom Mortkck in Surry for non- conformity, and preached the latJi fermon in xhtmorn'mi exirnfcs agamji r^^fr)* concerning juftilication. Purgatory J &c. 45-^ either was not revealed to them, or clfe xXxt-^Jhun-- ned to declare this part of the counfel of God^ as far as we can find in their writings 3 and that it was handed down from them by any unwritten tradi- tion, we mull have better evidence than has yet been produced before we can believe it. And furc it iS a difhonour to the Holy Ghofl: to fuppofe him to dire6b a company of men (whom they call a council) to anathematize thofe who do not receive what was not written in thofe fcriptures which were given by his infpiration; efpecially if fucha doftrine {lands in full and dire6b repugnancy to an efTential article of the Chrillian faith, as this doc- trine of purgatory does > at leail it feems to do fo : andean we fuppofe the Holy Ghoil would no where give us any account of this middle flate of fouls which depart this life in God's grace^ and yet into torment ? That he ihould mention heaven and hell fo exprefly (when a future flate of rewards and puniihments appeared reafonable to many that had no revelation) and at the fame time fhould take no notice of this fame purgatory-fire, which cannot be known but by revelation > and that he fhould give no manner of dire6bions about the method of efca- ping or getting out of it ? And thus we muft fpeafc till the partizans of Rome can agree to point us out to fome fcripture that fpeaks plainly to their pur» pofe. Befides, is it not difhonourable to the Holy Spirit, to reprefent his work in the application of what Chrifl has purchafed to believers as im- perfedt? Is not what he docs, when he works faith in us, and fo unites us to Ghrili, and makes us partakers of the divine nature^ z Pet. i. 4. fuf- ficient to qualify us for the full remiiTion of fin purchafed by Chriil, without our ov/n iuffeiings in purgatory, by which it is pretended that the merits of Chrifl are applied ? Surely there is enough in what the Spirit works in believers to put them O S 4 in 4 J (5 TToe DoEir'mi of in a condition to receive the full benefit of what Chrirt has purchafed.-'— And we ought to think ib, feeing faith and repentance are all that is men^ tion'd in fcripture as neceflary to this purpofe, and no notice taken of other fatisfa6lions. 1 ihall only add. Is it to the honour of the blefled Spirit of God, that he {hould encourage believers in feveral places of fcripture to hope ior a freedom from all uneaiinefs, and an admiflion in-* to paradife, upon the diflblution of their earthly tabernacles, when at the fame time they are ex- pofed to a middle Hate of torment, in v/hich they may fuffcr more intenfe pains than ever they felt on earth, even when they were weary zvith their groaning^ all night have made their bed to pimm^ and 'watered their couch with their tears. Pfal. vi. 6. But this leads me to another head. (4.) This doftrine direftly tends to fpoil much of the comfort, which fhould arife in believers minds from a fenfe of their reconciliation to God^ thro' the blood of his Son j and confequently to abate the gratitude they fhould exprefs, and the freedom they ihould ufe in their approaches to their Jieavenly Father. Of this the apollle fpeaks, Rom, V. I — r- f . iTo ere fore being juftified by faith ^ we kave peace with God thro^ our Lord Jefus Chrifi, By whom aJfo we have accefs^ by faith^ into this grace wherein we Jiand^ and rejoice in hope of the glory of God. And not only fo^ but we glory in tri- bulations alfo^ knowing that tribulation worketh pa-: tience^ and patience experience^ and experience hope^ and hope maketh yiot afljamed^ becaufe the love of God is Jhed abroad, in our hearts by the Holy Ghojl^ which is given to us. From this^ and fuch like paflages in fcripture, all that are in the grace of 6od, (as every one that after death goes to purgatory is fup- pofed to be) may juflly take great comfort > but whiit a damp mull it caft upon their fpirits, when they think of the fatisfa&ion they are to make in ' ' ^ ' the Purgatory y 8cc. 457 the purgatory- fire ? And how can they, as other- wife they might, joy in Gad thro" our Lord Jefus Cbrifij by whom they have now received the atone^ rnent? Rom. v. ii. Chriftianjoy is the beft friend to gratitude, and all the proper expreffions of it in the fruits of right eoufnefs^ and therefore the apoftle would have believers rejoice evermore. Rejoice^ faith he, in the Lord always -y and again J fay re^ joice^ Phil. iv. 4. And I cannot help thinking, chat a doftrine which has fuch an unfriendly afpe6t upon the comfort of believers, is by no means dictated by the Holy Ghofi the Comforter, It certainly abates the relief we ihould find a- gainft the flavifh fear of death, when we think that tho' Chri^h^s overcome him that had the power of deathy that /i, the devil; yet for ought we know, or can know, without fome fort of reve- lation, we may happen to lie in purgatory till the day of judgment jfo muft lofe the comfort of all thofe texts that would encourage us to look on death with pleafure, and make us dejire to be dijfolved^ andbe with Chrifl in paradife; fince unlefs we are not only in the grace of God, but fomething very extraordinary too, we Ihall not be fo happy as the penitent thief, who was with Chrifl in paradifc the day he expired j but may perhaps lie a great while in extremity of pain, even as long as our bodies fhall continue in the grave. If this be dy- ing in the Lord^ and fleeping in Jefus^ and the reft which good men are to expe£t when they put ofF this tabernacle, the fcriptures have been ftrangely mifunderftood, and that not only by us poor here- ticks, but by the earlieft fathers of the church, for whom our purgatory- fire-men profefs the great- eft reverence, and by whofe unanimous confent they are engaged to interpret the holy oracles. =* ^efe all agree, that good men, when they died, were pre- ^ SceCrcedof Pw;IV. 458 The DoBrme of prefently in 2^ ft ate of happinefs. This was the fenfe of the primitive church for at leaft the firft four centuries, as has been abundantly evidenced by the Divines of the Reformation > and we ftand ready to maintain it, as often as wc are call'd to it. I fhall only give you a paflage out of St. Cyprian^ which is greatly to my prefent purpofej and I finglc out that father, becaufe our prefent con- vert-makers mention him as interpreting the text which fpeaks of paying the uttermoft farthing^ in proof of their purgatory, as I obfervcd before.— '^ Let us embrace, faith he, the day that afUgns *^ to every one his habitation, that delivers us *' from thefe worldly fnares, and reftores us to *' the heavenly kingdom. Who, being abroad, *' would not haften to return into his own coun- ^' try .^ Who, hallening to fail home, would not '^ heartily wiih for a good wind, that he might ** fpeedily embrace his friends .^ We may reckon ** paradife for our country 5 we have begun alrea- *^ dy to have the patriarchs for our parents ; why ^* then do we not haften and run to fee our coun- '^ try, and falutc our parents ? A great number of *^ friends expe6t us there > a numerous company *' of parents, brethren and fons, delire us, already '^ fecure of their own immortality, but now fol- '^ licitous about our {alvation. How great muft '' their and our joy be, in the mutual feeing and " embracing each other? What muft be the plea- '^ fure of the heavenly kingdoms, where there is ^' no fear of death, but a certainty of eternal " life ? There is a glorious choir of the apoftles, '^ there is the number of the exulting prophets, *^ there is the innumerable company of martyrs, '^ crowned for the vi6tory of their fight and paf- ^' fion \ there are the triumphing virgins, who, ^^ by the ftrength of contincncy, fubdued the ^^ concupifcence of the flcfh and body 5 there are ^^ the charitable, who are rewarded for their works ^^ of Purgatory^ 8c c. 459 ^* nghteoufnefs, in feeding and giving to the poor 5 ^^ who, by keeping the precepts of the Lord, *' conveyed their earthly patrimony unto the hea- ^' venly treafury. To thefe, dearly beloved bre* ^^ thren, let us haften, and wiih to "be fpeedily " with thefe, that fo we may fpeedily come to ^' Chrift." Thus this father, who wrote in the third ctn" tury, comforted the Chriftians of his age againfl the fear of death, and exhorted them chearfully to receive it * And if this be confiftent with the modern doftrine of purgatory, I am content they ihall have St. Cyprian for their patron. However, the holy fcripture (and that is the religion of Proteftants) mentions nothing but reil and comfort, joy and bleiTednefs to thofe, who die in the faith of him, who has loved them and wajhed them from their Jins in his own hlood^ Rev, i. f . They are faid to refi from their labours^ Rev, xiv. I } > which, as archbiihop 'Tillotfon obferves, ^^ they cannot be faid to do, who are in a ftate *' of great anguifh and torment, as thofe are fup- ^' pofed to be, who are in purgatory." Nor is it eafy to imagine, why they fhould have fo much courage as to be willing to be ahfent from the hody^ if they are to be no other wife ^r^y^;^/ with the Lord \ that bought them, than \s confiilent with the horrors and agonies of that middle place of tor- ment. If it be faid, that this reft and prefhnce with the Lord^ is peculiar to martyrs, apoilles,and fome very good men, I would know what autho- rity they have for that limitation 3 and I am fure that mufl be a very plain authority that can befet in oppofition to what has been offered upon this argument, by our Reformed writers. This leads me to the next branch of my difcourfe, * See Cnt.Hift.of the Creed, p. ioi» t 2Cor. V. 8. 4<^o The Do&rme of IV. To anfwer what may be obje^ed^gunil the conclufivenefs of the argument upon which I have infilled, viz. That the Romijh tenet of purgato- ry is oppofite to the fcripture dodrine, of being clcanfed from all fin by the blood of Chrill:, as before reprefented. All their arguments to prove purgatory are objections againfl my difcourfe > and luch of them as are material fhall be confider'd. They plead fcripture, tradition, and reafon > with what evidence let us fee. I . Scripture is alledg'd. And here I frankly own, that all the arguments I have offered from the do6lrine of the plenary fatisfadion of Chrift againlt purgatory, mult be given up, if it has plain fcrip- ture to fupport it. Then inftead of reje6ting it we muffc reconcile it as well as we can with thofe texts that feem to make againft it j and fiiew there is no real contradi6tion between the two articles of faith, and that they only feem repugnant when they are very well confiftent. Thus, we own the puniihing of finners with everlafting deftruUion to be confiitent with all we fay of the love of God, and the grace of Chrift > becaufe it appears plainly from fcripture, that the finally impenitent, and unbelieving, can have no relief by the great propi- tiation which we have been fpeaking of. Thus we admit alfo, that believers themfelves arc to wait the whole time of life, before they can be freed from all the afflictions and temptations which now make them fo uneafy > yea, and muft tarry till the great day before they receive their perfeft confum- mation and bleffing j and that notwithftanding the Redeemer's bearing their fins, and dying for them, they muft all die, and their bodies fee corruption j becaufe fcripture has affured, what experience con- firms, that it is appointed for all men once to die. And tho' the blood of the Son of God was fuffi- cient to have fecured all believers an immediate tranflation into full confummate happinefs, both in body Purgatory^ 8cc. 461 body and foul, yet we own that things are other- wife ordered by the divine wifdom, as appe*s in fe6t. In like manner, if it appeared from plain fcrip- ture, that believers mull make fuch a fatisfa6tion as is pretended in purgatory, we muft be content to adore the riches of God's love, and the grace of Chrift, that however, they fhall not finally and for ever perifh, but at laft have eternal life : I fay plain fcripturc, and not from a few dark texts wreited to ferve a turn, and which no man would have ever thought to be to the purpofe, ii^ he had not firfl taken thedoftrine for granted. And this I verily believe to be the cafe. The church of Rome faw fit, for feveral valuable confi- derations^ to ena6t the belief of a purgatory 5 and then all the wit of her ablefi: men was imploy'd to fearch for fcriptures that might fupport it. Were not this the bottom of the bufinefs, could they poffibly produce fo many texts that are evidently nothing to the purpofe. For inftance, fome of them {ay, that the flaming fword, mentioned Gen. iii. 24. was a " witnefs to finners^ that they mufl " pafs thro' purgatory to paradife." To which I hope I need make no anfwer ; but fhall only re- mark, in the words of one of our fathers (who made a vigorous fland againfl: Popery fifty years ago,) " A flaming fword feem'd a good weapon, *' and they were willing to take it into their hands ; " and indeed their great argument for all their ar- " tides has been fire and fword." * Bellarmine himfelf alledges, PfaL Ixvi. 12. IVc walked thro^fire and water ^ and thou hr ought efl us int9 a wealthy place. To which, faith Mr.Bramftone f, we will anfwer him in the words of an applauded Bifhop of their own {Fijher of Rochefter) " I " approve not fuch trifling as this, which explains " this • Mr. WtSi\ fcrmon in the Morning ^ercifes again ft Popery, t dnfrpfrut9^tf whkh Papijis tht ffr purgmorj, f. 609. 4£'/to *, that '' it *-' is aftonifhing, that the dodors of the church of *^ Rome Ihould bring evidence out of the Old Te- " lament to prove purgatory, when they will not affirm that there was any fuch thing, or that any " when ' Dc purgatorio, j^. 4f . cc ** when they died went to it." I add, efpecially, that they fhoiuld lay their main llrefs upon a book whofe charafter is fo dubious, that one of their o w n writers tells us, that the doftrine of purgatory is more certain and evident than the authority of that book > and that more evident things are not to be proved by thofe that are lefs fo. \ Indeed if they will make out their doftrine of purgatory, we muft expcft it from the New Telia- ment j where we may imagine fuch an important article of faith to be clearly revealed, if there be any thing in it. Here their late author t prefents us with that of St.PauJy i Cor. iii. 15— if. Eve^ ry man's work jhall he made manifefl. For the day Jhall declare it ^ becaufe it Jhall be revealed by fire -y and the fire floall try every man's work of what fort it is. If any man's work abide which he hath built thereupon^ he Jhall receive a reward. If any man^s workfball be burnt ^ hefhallfuffer lofs 5 but he himfelf Jhall befaved^ yet fo as by fire. But how often might a man read over this paflage before he would find purgatory in it } unlefs became with a ftrong prepoflelfion in fa- vour of that opinion. If weconfider thefcope of theapoftle (by which furely we are to interpret his writings) we Ihall find that he is fpeaking of fome who held indeed the foundation of Chriftianity, but built upon it fuch do61:rines and practices as would not bear the trial > which he reprefents as wood^ hay and ftubble^ which are not proof againfl the fire. Such a perfon, the apoftle tells us, hath brought himfelf into a very dangerous itate, tho' he would not deny the poifibility of his falvation, as archbilhop Tillotfon obferves, and adds, that be- ing faved fo as by fire, or out of the fire, is a pro- verbial phrafe ufed not only in fcripture but in pro- fane authors to fignify a narrow efcape out of great danger. Thus Amos iv. 11. Te were as afire-brand fluck'd t Soto. inThef. Leyd. f. ^06, ^ Profeflion, t^c. p. 35-. 4^4 ^^ DoBrine of pluck' d out of the burnings zndjade 2 J. Others fave with fear^ plucking them out of the fire. But whatever be the fenfe of this pafTage, is it fo plain a declaration of their doftrine of purgatory, that the' evidence of it cannot be withftood, and no other probable account can be given of it ? Does it appear fo plainly from this text, that (according to our author) '' inch as both in their faith, and in " the praftice of their lives have ftuck to the foun- " dation, which is Chrift Jefus, fo as not to forfeit '' his grace by mortal fin, tho' they have been " otherwife guilty of great impevfe61:ions by build- *^ ing wood, hay and itubble upon this foundation, ' *^ (yea though the fins of which they have been " guilty are but fmall, which even God's bell fer- " vants are more or lefs liable to, as he had faidjuft " before,) that fuch muft pafs through a hery " trial, andthatby itis meant //7^/V/^r^<«/(?;7?" * Is it evidently the defign of the apoftlein this paf- fage to lay it down as an article of faith, that luch perfons as they mention muft make fatisfaftion in purgatory-fire ? Does the fcope of the apoftle na- turally lead to this, and can he not be underllood of the damage that the falfe apoftles and their deluded followers fiiould fuftainby corrupting the puregof- pel of Chrift, and departing from its fimplicity upon worldly confiderations r Are the Papifts fure that no unprejudiced perfon can under ftand it (as reafonably at leaft) of fuch doftrines and praftices which might be built upon the foundations of Chri- ftianity to the great hazard and danger of men's falvation, and particularly of the do6brine of pur- gatory? Concerning which the excellent author before mentioned tells us t, " they mean by it an '' eftate of temporary punifhments after this life, *' from which men may be tranflated into heaven '* by the prayers of the living and the facrifice of " the * Profeffion, c^tf. p. jy. t Scrra. n. Purgatoryy Sec] 46 f *^ theMafs > and adds, That this doftrine was not " know n in the primitive church ^nor can be proved '* from fcripturcjwe have the free acknowledgment '^ of as learned and eminent men as any of their *^ church 5 which is to acknowledge, that it is a '^ fuperltru^bure upon the Chriflian religion. And " tho' indeed in one fenfe it be a building c»f gold ^^ and Jilver upon the foundation of Chriftianity^ *' conlidering the vail revenues which this doctrine '' (and that of indulgence which depends upon it) *^ brings into the church, yet I doubt not but in *^ the apo file's fenfe it will be found bay ^ndftubhle^ ^^ But how groundlefs foever it be, it's too gainful ^' a doctrine to be parted with.'* And he has a paf- fage in another * fermon to the fame purpofe, '' They pretend a mighty bank and treafure of me- ^^ rits in the church, which they fell to the people " for readymoney, giving them bills of exchange " from the Pope to purgatory^ when they who grant *' them have no reaibnto think they will avail them " or be accepted in the other world." It may be faid, this interpretation of St. PmP& words was the fenfe of a poor blind heretick.*But I would fain know how it came to pafs^ that fo many doftors of their own church could not fee this arti- cle of faith in fo plain a text. How was it that one ihould fay, f that '' we ought not to lay any ftrefs *' in the proof of purgatory upon pafTages of fcrip- " ture,'* particularly mentioning this which I am now conlidering. And that their martyr t Fifier ihould own, that " he could not readily find any *^ one fcripture, that would force one to confefs a- ^' purgatory : and if there be any fuch, faith he, '' it has hitherto efcap'd the moft diligent enqui- " rers." I {hould not mentionPe/^r Cotton the Je- fuit, if I had nc3t the authority of fo grave and faith- H h ful * Serm. io. t Perms a Soto, in facred. Inftru6l. Le6t, i. dcpurg. ^ Contra Lutherum artic, i8. j^66 The DoBrine of ful an hiftorian as their own fhuanus^ who among other queftions, propofed this to the evilfpirit in a pretended Demoniac : " What place of Icripture " there was by which purgatory mull evidently be " proved.*' But to return : BcUarmine tells us that this text is one of the obkrurell: but yet mofl profitable ones [for that purpofe :] upon which ^- one obferves, '^ So illuftriouily manifell; is their caufe in the fcrip- " tures, that its higheft advantages are the deepeil " obfcurities, and itsclearell light treafur'd up in '' the profoundeft darknefs." But what is moll to be wonder'd at is, that none of the Greek fathers could fee this dodrine fo evi- dently propofed in this text > Theodoret and 'itheophy- la6i interpreting the fire herefpokeof to be the fire of hell, and the day which is to reveal it the day of judgment. And that the Greek church neither at this day does, nor ever did receive this do6trine, how plainly foever it is pretended by fome to be held forth in the fcripture. From whence by the way, as v/as obferved long ago, '^ we need no *' clearer evidence to Ihew that the whole bufinefs '^ of purgatory is but an error of the Latin church, " and not an article of the 6W^^//V faith. f I have been the longer upon this text, becaufe it is fet foremoll in the lill of thofe which our modern author faith, the fathers and ecclefiallical writers interpret of purgatory j and becaufe the anfwer I have given to th is may be applied to all the reft they alledge, as far as I am dire6tly concerned. I mean that none of them are plain and clear enough to found an article of faith upon, and fo put us to dif- ficulty when we affirm that the doctrine of purga- tory fatisfa6lion ftands in oppofition to that of a- tonementby Chrift's blood. And if any of the labourers in the Roman harveft, who at prefent fwaria * Mr. Bramflone*s texts examined, ^c. t Archbilhop's difcourfe of purgatory, p. 4}^ Purgatoryy Sec. ^67 fwarm among us, tell you otherwife, I fliall only fay, let them pitch upon one fingle text which by the unanimous confent of the fathers is to be taken and interpreted of purgatory in the fenfe of the prefent church of Rome^ and they fhall receive fa- tisfa£tion. Will they pretend this of the id pafTage they pro- duce in evidence for their doftrine of purgatory ? Matt. V. Zf , 16. Is the prifon there fpoken of, out of which men muft not come ^till they have paid the utter mo ft farthings the prifon of purgatory, accord- ing to the unanimous confent of the fathers ? They mention only Cyprian^ and him very wrongfully, as the archbiihop of Canterbury has proved in the ex- cellent difcourfe I have referred to > and the long paflage I repeated to you before out of that father ieems very little to agree with the point they would fain have him bear teftimony to. — And many fuch pafTages might be eafily produced to ihew the opi- nion of the primitive writers to have been, that the fouls of the godly immediately, after their reparation from the body, pafs into a place of blifs and happinefs.-— They never dream'd of their pay- ing the utterm oft farthing in purgatory- prifon. I know, indeed, they reprefented them as in a ftatc ofexpe6lation,looking and waiting for the day of judgment j which TertulUan elegantly exprefles, [in Candida expe5tare diem judicii'] alluding to the can- didates or fuitors for preferments among the ?? and I might add, that if our Savi- our defigned an intimation of any expe61:ations that men might form of forgivenefs in anorher world, he might poffibly have an eye to a common notion among the Jews to whom he fpake, mz. '^ That *' not only in the kingdom of the Mejftah^ but in " the ilate after death, remilllon might be had for ^' fome fins,' which could not otherwife be for- " given." But whatever our Saviour might far- ther mean, if he defigned to intimate any thing be- fide what he plainly declared, that the fin againft the Holy Ghoft was utterly irremifiible, furely it could not be the purgatory of the Romanijis j for thefe men are to fatisfy, not to be pardoned. " What, '^ faith ourarchbifiaop, -f- have we here to do with '^ remifiion of fins ? Purgatory is a place not '^ where fins are remitted, but where they are pu- " niihed with the greateftfeverity. Nay, what is *' ftill more, puniiTied after they are remitted 5 nay, " what is ftill more extraordinary, therefore punifh- ^' cd becaufe they are remitted 3 for if the guilt '' were not remitted, the finncr could not go to '' purgatory, nor have th9 favour of being punifii- *' ed there." Hh J Thus * Grotitis and Hs^mmand, f Difc. of Purg. p. 10. 47 o The DoBrme of Thus I have confidercd thofe texts which our ad- veifaries feem to lay moil ftrefs upon, and which appear leaft impertinent to their purpofe. Nor Ihould I think it worth while to mention anymore of Bellarmine's ip texts > but in compliment to our modern authors, I muft take notice of the fourth fcripture he alledges, which the Cardinal, itfeems, overlook'd, i Pet. iii. i8, ip, 20. where Chrift is faid, by bis fpirit, to have gone and preached to the fprits inprifon^ which fome ti7ne were dl [obedient. * " Which prifon, fays he, could be no other " than purgatory.'* But do the fathers and their own doctors unanimoufly agree in this interpretati- on of the difficult text ? Surely they would, if it was plain enough to ground an article of faith. I ihall only farther ask, Did thefe difobedient people die in mortal fin, or in a flate of grace ? If the former, they went to hell 5 if the latter, to Lim-. hiis^ a place where there is no torment : And what then is become of the argument for purga- tory from this paflage ? At leall: is it evident to all unprejudiced perfons, that the apoflle in this place has reference to that doftrine ? Nor is this the only obfcure text they alledge in proof of their do6brine 3 but refolving to puzzle the caufe, they have recourfe to another which has been thought one of the hardcft to be underftood in the whole New Teflament, i Cor. xv. ip. Elfe what JhctU they do that are baptifed for the dead? It's pity we have not the unanimous confent of the fathers for the interpretation of this text ^ perhaps then v/e Ihould know what to make of it, but till fuch an explication be produced, we muft be excufed from admitting it as a proof of their new article of faith. ——And if we could fuppofe it would be taken well, for hereticks to explain a difficult paffiage of fcripture, which has puzzled fo many of their own doctors, I would refer them to a very probable ac- count ? ProfefT. &c. p. 36. Purgatory^ 8cc. 471 count given of this place by a learned gentleman, in a '^ book publiflieda few years ago. Now to conclude this part of the argument ; from what has been laid, I infer that there is no plain fcripture proof for purgatory, and confequently it ought to be rejeded as being in dire61: oppoiitionto the fcripture do6trine of juftiiication by faith in the blood of Jeftis Cbriftthe Sonof God^ which (rightly apply 'd to) perfedily and fully cleanfeth from all Jin \ and the objcSrion from fcripture is anfwered. z. But fecondly they alledge tradition y but till our opponents have anfwered the fifth fermon in this courfe, upon the head o^ fcripture ^ndtradition^ T may be allow'd to take no notice of their objecii ju from thence. However, to what I have hiiited before, of purgatory being a novel doctrine, and contrary to the fenfe of the Cathclick church, fr^r at leaft the fir ft four centuries, I fhall add a paf- fage of the learned bifhop Bull^ in his anfwer to a letter written from Monfieur de Meaux to Mr. Nel- fo'ri^ i" which I will leave our friends of the church of Rome to confider: " The do6!:rine, faith he, ^^ of indulgences, as taught in the church of Rome^ ^' depends upon the fi6tion of purgatory 5 it fup- *^ pofeth a fupcrfluity of the latisfadions of the " faints, which being jumbled together with the " merits and fatisfa6tion of our Saviour, makes up '^ one treafure of the church j that the bifhop of '^ Rome keeps the key of it. Is not this now, '' faith he, a doftrinc worthy of a place in our ^* creed, and to be made an article of the Catholick " faith.--— He adds. That the do6brine and ufe of " indulgences were never heard of in the church *' of Chrift for many hundred years, is certain, " and confefTed too by divers learned men of the " Roman communion. I ihall cite only one of " them, faith the bilhop, but he fuch a one as H h 4 may * Fortuita facra, Rotterodami 1717, p. IJ7, 8cc. t Sea:. 3. p. 27S. 47 2r The DoBrine of ^ moy he inftar omnium: onv Roffenfts [Fijher^ bi- ** fhop of Roche fier] Luther's great antagoniftj *' and Rome's martyr, gives us this account of in- ^^ dulgences . Many perhaps are tempted not to re- ^^ ly much upon indulgences, upon this confidera- ^' tion, that the ufe of them appears to be new, *' and very lately known among Chriijians. To '^ whom I anfwer, it is not very certain who was ^ the firll author of them. Thedoftrine of pur- '' gatory was rarely, if at all heard of amongft the " ancients, and to this very day the Greeks believe '^ it not i nor was the belief either of purgatory or ^^ indulgences fo neceffary in the primitive church *' as it is now. So long as men were unconcerned '* about purgatory, no body enquired after indul- ^' gences 5 for upon that depends all the worth of ^^ indulgences j take away purgatory, and there is '^ no more need of thefe. Seeing therefore pur- *' gatory was fo lately known and received in the *' univerfal church,who will wonder that in the firft '^ ages of the church indulgences were not made ^^ ufe of?" * 3 . In the lail place they urge reafon 5 and truly if that be on their fide, the Proteftants will be hard fet. But how do they ground their belief of pur- gatory upon reafon ? ^^ They anfwer, becaufe rea- " fon clearly teaches thefe two things : i . That all *^ or every fin, how fmall foever, defer ves punifh- *' ment. 2. That fome fins are fo fmall, either '^ thro' the levity of the matter, or for want of '' full deliberation in the a6bion, as not to deferve '^ eternal punilTiment. From whence, fiy they, '^ it is plain, that befides the place of eternal pu- " nilhment, which v/c call hell, there mult be alfo '^ a place of temporal punifhment for little fins. (C '? w hich. wc call purgatory." -\ And that I may throw all their realoning (fuch as it is) together: " They fay fuch as depart this life before they have ^' repented * Ad. iS. contra Lutherum. f ProfeflT.Scc. p. 3f^ Purgatory y 8cc. 473 «' repented for thofe venial frailties and imperfe<51:i- ^' ons cannot be fuppofed to be condemned to the ^^ eternal torment of hell, fince the fins they arc *^ guilty of are but fmall, which even God's beft ^' I'ervants are liable to. Nor can they go ftrait " to heaven in this ftate^ becaufe the fcripture al- *' fures us, I'here Jhall in no wife enter thither any ^' thing that defileth and our Saviour aflures us, *' that we are to render an account for every idle word. ^' And they farther plead, that God will render to " every one accordingto his works. Now, fay they, *^ this would not be true if there were no fuch thing as purgatory." u But in anfwcr to all this, I . We allow that every fin deferves puniiliment, feeing it is a tranfgreflion of the law. 1. We allow that all tranfgreffions of the law are not equally heinous. 3. We allow particularly that there is a vaft difference between the common infirmities of good men, and the wilful offences of wicked tranfgref- fors. 4. But that any fin isin its own nature venial, fo as not to deferve eternal punifhment, it God fhould proceed in a way of rigorous juHice, we cannot prefently agree to grant j but mult expe6b their proof that Tome a£ts of difobedience to God cannot juflly be punifh'd with everlalling de{lru6tion. f . Efpecially they mufl prove this of all venial fins as fuch , of which if they pleafe to look over their catalogues, they will find many much worfe than fome they call mortal 5 '* particularly than the mortal fin of denying purgatory and its appendages, and other peculiar doftrines of thechurch. 6. But to come home to the matter > with what reafons will they prove, that if the juilicc of God may * SeeCUrkfon, utfupia. 474 ^^ DoBrine of may deliverBelievers from the pains of eternal death, he may not upon the fame account remit all temporal penalties, and take them djre61:ly into a Hate of reft without pafTing thro' the fire of purgatory ? Is notjuftice fatisfied by the fufferings of the Son of God ? and then what need of farther fatisfa<5li- on ? Or are they not morally qualified to have the benefit of ChrilVs facrifice, by being penitent be- lievers ? Is not their repentance an habitual difpofi- tion? Do they not exercife it daily? Are they not bringing ihtfamfices of God^ a broken and contrite hearty to God by Chrift Jefus continually ? and if when no man can under ft and bis errors^ they ihould not have a(Stually repented of* an idle word (in the fenfe of this author) or any ordinary failing, is it reafonable to imagine that departing this life in God's grace, in a flate of friendihip with him, thro' the mediation of his Son, and the fandlifi- cation of the Spirit; is it reafonable, I fay, to imagine that they are liable to burn in a temporary hell, and for ought we know for fome ages, be- fore they can enter into reft ? and this too not for further moral preparation, but merely to make fa- tisfa6lion ? I appeal to every ferious mind, whether it does not appear at firft fight reafonable, that, if the blood of Chrift cleanfeth from allfin^ and there is no condemnation to them that are in him^ and who walk not after theflep but after the fpirit^ there needs no c. her method of purgation orfatisfa(Sbion,— -— and that if there needs no other, there can be no other; bec-.mfe infinite wifdom would not appoint that for which there is no occafion, and infinite goodnefs would be fure not to prefcribe any thing grievous and diftreffing without a real neceflity for it. 7. But I muft come a little clofer to thefc men of ren.fon, and ask w hether it is not iis reafonable that God (hould receive fuch as I have defcribed im- mediately into a ftate of joy and felicity, as that he fhould take the worft of finnerswho die imme- diately after their baptifm, or who are any way murder'd murder'd for their religion, or fuch as are aflbil'd from mortal fins by attrition and the facraments, if they have an intereft in certain merits j I fay, that God ihould take fuch direftly into hea- ven, and make them partakers of the beati- fical vifion? If this be reafon, I mufV own myfelf in a wrong way of thinking. 8. LafUy, I have one word more to fay to them, viz, I wonder with what face they can pretend to reafon us out of fo many plain texts which liTert our doctrine of forgivenefs as before ftated, \v hen in fpite of fcripture, tradition, reafon and common fenfe, they would obtrude upon us their doftrine of I'ranfubftantiationu^ow the authority of thtir Hoc eft Corpus meum^ 'This is my Body^ which we have evi- dently proved to be nothing to their purpofe * X can't help faying, Do thefe men talk of reafon ! IV. I am to make a few remarks upon the whole. I . Let us fee what ground we have not only to reje^l the Romifh dodrine of purgatory as having no foundation in fcripture, (which is enough to fpoil the credit of any opinion that would fetup for an article of faith) but to reje6b it with abhorrence as being contrary to fcripture, and particularly that effential article of forgivenefs of all fin thro' the blood of Chrift. It may indeed be juftly enough ridiculed, but it ought to be detefted by all thofe who honour God and love the Lord Jefus Chrift i» fincerity. z. Letusobferve the reafon we havetoblefs God, that we have the Scriptures, a perfeft rule for our faith and praftice : and that we have them in a language we underftand, and are allowed to judge for ourfelves of what they contain .' that we are not obliged to receive anything as a truth of God, or appointment of Chrift, but what we find there i and may rejed any thing that appears con- trary • See Dr. HarrU*s Sermon. 4T^ 7h^ DoBrme of trary to the word of God, whatever power pre- tends to impofe it > and may flight their anathemas^ as a curfe caufelejs ^hxch fiall not come. And let us be thankful alfo that we live under a government which allows us to keep our Bibles, and take our religion out of them, and make publick profeffion of it too, without incurring the penal- ties of an inquijition^ or the wholefome feverities which our fathers felt, and fome of us remember. Let us blefs God for the Reformation, and the fecu- rity given to it by the Revolution, and the prof- pe6lwehave of its continuance under the protecti- on of his moil gracious Majefty and his illuftrious houfe; for whom let us pray, and for all that are in authority^ that under them we may lead a quiet and peaceable life in all god line fs and honefty. And let us take care that we y»te/V our/elves to every ordinance of man for the ^ Lord' s fake^ whether it beta the king asfupreme^ or tint o governors as unto them that arefent by him^ for thepunffhment of evil-doers^ and the praife of them that do well^ i Pet. ii. 13, ($c. Andfee^^ ing God has made us free, as free let us not ufe our li- berty for a cloak of malicioufnefsy ver. 14. that with well-doing we may put tofilence the ignorance of foolijb men : that they may be out of countenance when they call us rebels^ as they ought to be when they cMushereticks. 3 . From what has been ofFer'd there is reafon to encourage goodmen not to he frightened with an ima- ginary danger of purgatory-fire. If we walk in the light as he is in the light ^ we have fellowjhip one with another^ [have communion with the Catholiclc c hu re h] and the blood of Jefus Chrift his f on cleanfeth fro?n all fin ^ and we need fear no further reckoning, I have fhesv'd the pleas of our adverfaries from fcrip- ture, tradition, and reafon, to be vain j do not let them therefore terrify us with their Ignis fatuus out of our fenfes, as they fain would do to perfuade us out of our money, which I am fatisfied is really the Purgator^y Sec. 477 the bottom of the bufinefs. The fire of purga- tory is like the thunder of the Vatican^ a harmlefs thing, which no wife man would be afraid of, were it not too often connefted with tortures, maffacres, and aflaffinations : otherwife it would be regarded as fit only to frighten children, as thofe ftories of apparitions are, which Bellarmine makes ufe of to confirm his dodrine of purgatory ; to which ar- gument I hope you'll excufe me that I have not re- turn'd a particular anfwer. 4. Laftly,^ no wicked man ihould encourage himklf by this fiftion of purgatory to continue in fin, and negled thcgofpel falvation, vrhich teacbetb to deny ungodlinefs and all worldly lufis^ and to live foherly^ righteoujly^ and godly in this prefent world. Do not let men imagine that attrition, with thefacrament of penance, will fecure them from hell, and that they may efcape purgatory too, if they have mo- ney to pay for indigencies, (^c. — No, my friends, remember that without holinefs no man jhall fee the Lord^ and that even the blood and righteoufnefs of Chrift itfelf cannot fave thofe who will not repent and be converted. Away with all things that pre- tend to be fubllituted in the room of righteoufnefi and true holinefs > and remember that though there be no purgatory, there is a hell^ where the worm, dies mt^ and the fire is not quenched. From which God of his infinite mercy fave us through the blood of his dear Son. Amen, The ( 478 ) The Pr maples of Popery Schlfmatical. A SERMON Pr E a c h'd at Sahers-Hally Aprtl 3, 1735'. By MOSES LOIVMJN. Rom. xi. iz. Behold therefore the goodnefs and fevertty of God\ on them which fell feverity^ but towards thee goodnefs, if thou continue in his goodnefs^ otherwife thou alfo Jhalt be cut off, ST. P^«7 writing to the church of Rome^ ufe- Tally warns it againfl the danger of fchifm j left it {h-^uld be cut off from the unity and communion of the true church. He in- forcesthis warning by considerations, equally rea- fonable, and perfuafive. He fets before them, the then prefent ikte of thejewiih church, God's an- tient The PrmcipJes of^ &cc. 479 tient people, who were cut off from the privileges of God's church, by their unbelief. He mentions their own happinefs,who from among the Heathen, and idolatrous nations, were received into God's church, and had obtain'd thereby an interefl in all the bleilings of God's peculiar people. Thefe were inflances both of goodnefs and feverity, which deferv'dan attentive obfervation, a careful and wife improvement. Did God reje6l the Jews^ and caftoff his own people, which had been his only churchy and fo highly favoured by him for fo long a time ? Did God give fuch an inftance of fevere jul- tice? Other churches ought wifely to confider, why this church was cut off, and how they them- felves fland , they ought to obferve the apoftle's reafoning : Well j hecaufe of unbelief they were bro- ken off^ and thou ftandeft by faith 5 be not high minded^ hut fear. ^ They ought to learn this wifdom, that they carefully watch againft a proud conceit of themfelves, and an uncharitable contempt of others, apprehenfive, they may lofe the previleges of the true church, as the Jews had done before them, if they fhall fall into a like ftate of apoftacy. If God caftoff his antient people for their unbelief, the Roman church, to which the apolHe writes, had juftreafonto fear, if it {hould apoftatize from the Chriftian faith, if it ihould renounce obedience to Chrift Jefus the Lord, and to hisgofpel, the rule of his religion, it alfo ihould be cut off. Before I proceed to a particular confideration of thefubjeft lam to difcourfe upon, it will be pro- per to make fome more general remarks on the text itfelf. /»/, We may obferve, the apoftle reprefents the Jewifh church cutoff from the «»//>' TLXidcommw monoi God's true churchy while it yet continued ^ 'vifibk 480 Tloe Prmclples of vijible church in all ails of external communion. Thi5 cnurch, which the apoftle reprefents, an example of jullice cut ofF from the previleges of the true churchy was yet a church which had many things to glory in, it had an antiquity of two thoufand years, afiicceffion of priefthoodhova Aaron^ to whofe family the priefthood was by God's exprefs appoint- ment confin'd. It had been long favoured by God, above all nations of the earth j theirs were the -prophets and the fathers^ and to them were committed the oracles of God. They ufed then the fame external forms of worfhip and communion, which they ufed, when Chrift himfelf was a mem- ber of their church, and in communion with it j and yet theapoftle calls upon the Church of Rome jto behold this very church an example of God*s feveri~ ty,cut off from the communion and previleges of the true church, by unbelief, becaufe fhe followed the tradition of her do6tors, and their falfe inter- terpretations of the fcripture j and having falfified the true meaning of the prophefies, rejefted the promifed Meffiah, when he came, ihe was cut off, for that unbelief, 2. We are to obierve, this warning is dire<^ed in particular to the church of Rome, intimating, that church was not free from the danger of fchifm, or being cut ofFfrom the previleges of the true church, as the Jcwilli church now was. One would think the apoillc had forefeen how the church of Rome would wrcfl the fcriptures in aftertimes, to fup- port her pretence to the prerogative of an unerring, infallible, and indefe6bible church, and had there- fore wifely put in this caution a^ainft it before- hand. Here the church of Rome^ in its beft and pureft ftate, is dire6tcd to behold the feverity of God, towards the Jcwifh church, as a warning to take heed, left by a likeapoftacy from the faith and obedience of the true church, ihe herfelf ihould Popery jchtfmaikdt. ^%i iliould alfo be cut off. Does the apoftle herefup- pofe the church of Rome could never fail ? That it could never be in danger of lofing the previlegesf of the true church ? J3oes the apoftle fuppofe the church of Rome muft necefTarily be '*• ever ptirc,^ '^ and holyin herdo61:rines, and terms of commu- '' nion ? And therefore always free from any perni-^ " cious errors ?" When on the contrary the apo- ftle fuppofes, that the chiirch of Rome has no fuch prerogative above other churches j that fhe ought not to depend on any fuch groundlefs and falfe hopes J that ftie ftands in need of this warning as much as any other church : if fhe ftiall difregard it,« and not continue in the faith, and obedience of the, gofpel, fhe will not continue in the goodnefs of God, and the church of Rome itfclf mail alfo be tut off. 5. Weare here alfo to cbferve,- the great dsinger of fchifm, as it cuts off from the communion and previleges of the true church. The apoftle'sfo- lemn and awful warning to the church of Rome^ does evidently mean this. Schifm^' real fchifm^- which cuts oflF from the communion of the true church, muft deprive men of the hopes, privile- ges and bleflings, which the true church of God enjoys j in God's peculiar favour and grace, accord- ing to his p'romifes and covenant : While we con- tinue in the communion of the true church of God^ we continue in the goodnefs of God, in his peculi- ar favour : but when we are cut off from the com- munion of the true church, we muft fall from that ftate of favour, which God has promifed to his church, as a people peculiarly confecrated to his fervice, and entitled to peculiar marks of his pro- tection and grace. The fubjed then I am to difcourfe upon, frohi thefe words, is of great importance in itfelf j as it' nearly concerns all Chriftians to know when they I i Contv-' 482 The Principles of continue in the goodnefs of God, and when they are cut off from the communion of the true church , and lofe their right to the privileges andblelHngs of it. It is farther of importance, as it makes a confi- derable part of the controverfy between the church of Rome and Proteftants 3 a fubjeft which thePa- pifts have managed with art and fubtilty > fo as often to impofe upon the injudicious, and terrify the weak, and fomctimes to prevail upon perfonsof better un- derftanding and judgment. The great Chilling- vjorth owns, ^ ^' He had been fometimes himfelf '^ abufedby this fallacy, and known many other '^ poor fouls feduced, not only from their own " church and religion, but to Popery by it.'* The queftion then it is my province to confider is this. Whether the feparation of Proteflants from the external communion of the church of Rome he juft and neceflary^ and whethei* therefore all the guilt of fchifm and evil effeffcs of it are not juftly chargeable on thofe principles of the Ro-man churchy which made the feparation of Proteftants from the Roman communion neceffary for their own reforma- tion. I fh?.n endeavour to give you fuch a view of this argument, as I hope will be intelligible and con- vincing, and upon fuch principles as are generally received and owned by allProteftants. I. I iliall briefly ilate the true nature of fchifm, which may alfo fcrve to fhew the guilt and danger of it. II. I ihall fliew, what reafon Proteftants have to charge the principles of the church of Ro7?is asfchifmatical. III. I L. s- §. 17. Popery fchifmdttcah 4 % 3: III. I ihall fhew the weaknefs and fallacy of thole arguments, by which the church of Rome attempts to vindicate herfelf from this charge of fchifm, and to charge the Protellant reformation with it. I. I am briefly to fhew the true nature of fchifm, ^vhich mayalfoferve to fliew the guilt and danger of it, Schifmin general means fome contention, divi- fion, or difunion in bodies which ought to be uni- ted. Schifm in religious matters h pretty mtich the fame as fedition and rebellion are in civil matters > fo' thatfchifm fays a memorable author, * " isanec- ^' clefiaftical fedition, as fedition is a lay fchifm." The chriilian church is properly reprefented as. ^ne hody^ or a fociety, incorporate by the charter of thegofpel, under Jefus Chrift as fupreme head and governour : And as all true Chriftians are made members of this one body,- they mull alfo be mem- bers one of another. The unity of the Chriftian church will then come under a double notion : the unity of this religious fociety with Chrift as the head of it 5 and the unity of the feveral members of it with each other, as members of the fame incor- porate fociety. I . Then,^ one principal unity of the Chriftian chui'ch, is the union of all Chriftians with Chrift as fupreme head and governor. All Chriftians be- come one body, by one fpirit^ as they receive one Lord^ profefs one faith ^ are confecratedby (7;;^ hap^^ tifm^ to the fervice and worftiip of \^^ one God and father of all, as they are called in one hope of their calling. f When then we fincerely believe in Chrift I i i Jefus * Hii/e's Tradts 194. t Ephef. iv. 4, f^. 484 1^^^ Prmciphs of Jefus the Lord and receive hitnas God's Anointed, whom he hasfanftifiedto fave us from our fins, and whom he has invefted with fupreme power and au- thority, as head over all things tothechurchi when we profefs this faith in fincerity, when we aim with an upright heart, to make good this profeffioa in all things by obedience to the directions, orders, and rules of Ghrift's gofpelj we then believe with the heart unto right eotifnefs , and make confejfion with the 'mouth untofalvation.* Thcii we are, according to the gofpel of Chrift, which is the charter of his church, received into it, and have a right by it, to all the privileges, bleflings, and grace promised to God's peculiar and favour'd people. This is the unity and communion of the trueCatholick church, which is not improperly call'd the internal communion of the invihble church. But if we continue not in this faith, and obedi- ence of the gofpel of Chrift 5 if werefufe/^ walk in Chrifi Jefus the Lord^ as we have received him > '\ if we virtually renounce our allegiance to him, as our fupreme head and governor > we thereby feparate ourfclvcs from this unity of his body, and are fepa- rated from this internal communion of the invifible church: Wc continue not in the goodnefs of God, and in his fiivour, but forfeit all right to the bleflings which the charter of Ghrift's gofpel has made the peculiar privileges of his church. This is abeha- viour truly fchifmatical, and fo contrary to all the obligations and duty of a Ghriftian, exprefTes fo high difobedicnce to Chrift and his gofpel, that it muft be cftecm'd a hn of moft dangerous confe- quence. 2. "We arc further to obferve, there is another unity of the Chriftiau church, whereby the mem- bers of it are united to each other. Love and cha- rity are cfTential precepts of true religion j Chrift has * Rom. X. 10. t Colofr.v.i5. Popery fchtfmaucal. 485: has made the love of Chriflians to each other the diftinguifliing chara6ber of his difciples j this is x}iVxxhondof prfeBnefs^ by which theleveral mem- bers of the Chrillian church are mofl perfeftly united to each other. An unity of and he makes the fe*^ '' paration, that gave the firft jufl caufe of it j not ^' he that makes an actual feparation, upon a jiift ^' caufe firll given." Or, f ^^ a culpable breach f' of the church's unity is, what is properly meant '' by the true nature of fchifm." The queftion then.^ whether the principles of Popery are fchifmatical may be brought to this plain ifTue,; "Whether the church of i?/?;;^^ im po- ling the profeflion aiid practice of great errors '^\)A corruptions on pqrfons, who could not pro- fcfs and pra£tife them without danger of cutting them- * Ai-chbl{Viop Land again /I F//7;fr, S.ii. N.5. p. 9a. I BndTvdl on Schifm, p, /68. Vo^QX"^ fchlfmatlcaL 4^7 themfelves off from the communion of the true church with Chrift the head, and without dam- nable lin, and yet uncharitably excommunicating and cutting off from her communion all who re- fufe to comply with her corruptions, is not the real caufe of a very grievous fchifm in the church of Chrift? To make good this charge I would obfervcj I . The church of Ro'me requires the profeffion and practice of great errors, and dangerous cor- ruptions. It is not my province to confiderthdc errors and corruptions in particular 5 feveral able hands have coniidered them already, and proved them on the church of Rome with full evidence, and I hope to your full fatisfidliqn. It will be fufficient for our prefent purpofe to obferve, that the Popiih do6brine of infillibility has taken away the very foundation of Chriftian faith^ together with all authority of the word of God, which only can be the foundation of a di'vim faith 5 and really leaves no foundation for the faith of the Chriftian church, but the authority of fallible nten. The church of Rome^ by taking away the ufe of the fcriptures from the common people, hath taken away the key of knowledge > and by directing the ufe of an unknown tongue in their prayers, will not permit men to worftiip God wath undcrftanding. By the do<^rines of abfolu- tion and purgatory, the Roman church teaches men a way, how they may hope for the {alvation of God at the laft, though they live in iln, nay even though they die in their fms. The doctrine's of this church afcribe fuch power and authority to the Pope, as leave no power, no authority to Chrift himfelf: in virtue of this ufurpcd authori- ty, the church of Rome adds her own conftitu- tions to the inftitutions of Chrift, and makes them of as binding obligation as his 3 affumes a power I i-4 to 488 The Principles of to fet afide and over-rule them, and even to make decrees in direft CDntradi6bion to Chrift's own ex- prefs conflitutions. They have thus taken away pne half of the iiicrament of the Lord's Supper, with an exprefs noHmth flan ding to the allowed in- ftitution of the cup \ they have chai^g'd the other half from one of the plaineft rites in the world, into a dodrine full of all manner of abfurdityand contradidion 5 as if they thought themfelves at full liberty to deprive men of reafon and of com- pion fenfe, as well as of faith. Befides the infi- nite fuperftitions they have introduced in room of the moll reafonable fervice, they have brought their whole worfhip, on many accounts, into great danger of plain idolatry, in the worfliip of an- gels and faints, of bread, and the relicks of dead men, and even of images, againlt which there is fo full and exprefs a prohibition in the law of God. 2. It is fiirther to beobferv'd, the Roman church has made all thcfe errors and corruptions nee e [far y terms of her communion. She has bound them on the faith and pra6bice of every one of her mem- bers, by her full authority, and by the folemn de- (cifions of her general councils. Thefe errors and corruptions are incorporated into the moll folemn afts of worihip, and the members of the Rorrian church are obliged to approve them as well as to ufe them. There is a remarkable decree of the council of T'rent to this purpofe, with rcfpect to all the corruptions of their pretended feven facra- jnenrs : f ' If any one fhall lay that Chrilt did not ^' inflitute all the ficraments of the new law, or ^' that they are more or Icfs than feven, or that '' any one of the {even is not truly and properly ^' a facramqnt, let him be anathema." -* So they ^^ require * Si quis dixcrit /acramcnta novne I'egis nan fuilTe omnia a Jcfu Chriilo dciniiio noilrp inftituta, aut eile plura vcl pauciora quam feptenij Popery fch'tfmaticah 489 require ^^ a full approbation of all the receiv'd ^' and approved rites the church is accuftomed to '' ufe in the folemn adminillration of them." -f Thus the Roman church has taken eiFe6tual care^ that every one mult have communion with her in her errors and corruptions, or have no communi- on with her at all. Pope Boniface VIII. exprefly declared, accordingly, '^ that obedience to the '^ bifhop of Rome was abfolutely neccflary to fair ?' vation."f 3. It is yet further to be obferved, the Roma;^ church impofes thefe corruptions with a moft un^ charitable rigor : {he excommunicates and anathe- matizes, and perfecutes to ruin and de{l:ru6tion with a mercilefs cruelty, all who refufe a full and intire fubmiflion to them. The creed of Pope Pius IV. now in ufe for receiving of converts into the Roman church, requires, after a profeffion of the feverai doftrines that church teaches in parti- cular, this further general profeffion : ^^ I likewife ^' undoubtedly receive and profcfs all other things ^' delivered, defined, and declared by the facred '' canons and general councils, and particularly " by the holy council of 'T're?it > and I condemn, ^' reje6t, and anathematize all things contrary thcre- '' to,and all hercfies which the church hj^s condemn- " ed, reje6tcd, and anathematized. I do, at this pre- ^^ fent,freely profeis,and lincerely hold this true Ca- " tholick feptem, videlicet, Baptifmum, Confirmationem, Eucharifliam, Pc- nitentiam, Extremam Unftionem, Ordinem, & Matvimonium, aut ctiam aliquod horum feptem non eirevereSc proprie facramentuin, anathema fit. Concil. Trident. 5". 7 . 3 . Martii, 1 5-47, Caa. i . f Si quis dixerit receptos 8c approbates Scccclefia: Catholics ritus in folemni facramentorum adminiftratione adhiberi confiietos, nut contemni, auufine peccatoaminiftrisprolibitoomitti, aut in novos alios per qucmcunque eccleiiarum paftorem mutari pofTc, anathema iit. I&. Can. 15. ^ Porro fubelTe Romano pontifici, omni humana: crcaturse {or omnem humanam creaturam, as others reiidit) declaramus, dicimus, definimus, & pronunciamus, ojnnino eflc de ncceH'itate lalutis. Bo- tjifacius 0^. E.\-travag. Corrt. Tiu viii.c. i. ^e mnjoritnte^ obcdimtin. 490 The Principles of '^ tholick faith, without which no one can be « faved.'' So uncharitable are the principles of Popery j they pafs a fentence of excommunication and damnation againft all who will not fubmit to their dangerous corruptions j and the Roman church requires all the members of her communion, to re- ceive thofe uncharitable principles as a /?^r/o/ their religiQn^ and to join with them in their curfes and anathema's, as well as in their errors. 4. The Roman church moft uncharitably im- pofes the profeflion and praftice of their errors a:*d corruptions on perfons, who cannot profefs and praftiie them, without manifeft danger of cutting themfelves off from the communion of the true church with Chriil the head, and without damnable fin. Had their errors and corruptions been of much lefs evil and dangerous confequence than they really are > yet perfons who knew them to be errors, who were fully convinced in confcience they were corruptions, could not profefs to believe them, could not praftife them without plain hypocrify and evident falihood, which are inconfiflent with the faith and obedi- ence of the gofpel of Chriil", and are in them- felves damnable fins. For, as one well obfervcs,* <' God, the eternal truth, neither can nor will ^^ oblige us to believe any the leaft or moft inno- ^' cent fallliood, to be a divine truth, that is, to ^^ err y nor to profefs a known error which is, to '' lie : fo that if you require the belief of any er- ^' ror among l\\c conditions of your communion, *' our obligation to communicate with you eeafeth, '^ and fo the imputation of fchifm to us vanilheth *' into nothing, but lies heavy upon j'f?/^ for ma- " king our feparation from you juftandneceflary, ^' bv requiring unneccjjary and tinlaivful conditions ^^ of ♦ Cinllir.i-nor^h\ anfwer to the preface, § . 1 1 ^ Popery fchtfmaticah 49 1 ^' of your communion.'' Not therefore to for- lake the errors of the Romcin church, believing them to be errors, or ^' not to forflike the prac- ^^ tice and profeffion of them, fays the fame great '^ author, ha4 becri damnable hypocrify, fuppo- ^^ ling (which you vainly run away with and take *' for granted,) that thofe errors in themfelves ^^ were' not damnable." * This plain reafon made k neceflary for all per^ fons, who wei^p fenfible of the errors apd corrup- tions of Popery, to feparate from the external communion of the Roman church, becaufe they could not poflibly continue in it without falfhood and difhoneftyj lying and hypocrify, which to be fureare damnable fins in themfelves. But a proof fo plain -^nd deciiive as this mull not pafs with- out fome diftin£fcion or exception, that may fomc way darken or perplex it. It is therefore faid, though poffibly this plea may juftify a negatii-e fe- paration or non-communion with the church of Romcy in things which we cannot profefs and pradife w^ithout hypocrify, yet it will not jufti- fy "Xpofithe feparation, or joining with other fc' parate communions, and fctting up altar againft altar. A little attention may ferve I think to fhew the infutficiency and weakncfs of this exception. For firll, this exception feems to allow, what the principles of the Rornan communion will not really allow upon any terms. Popery condemns; negative feparation, or non-communion upon eve- ry pretence, as much as pofitive feparation, or joining with feparate communions ^ for as the great ChiliingiVQrth obferves, ^^ the condition of ^' your communion is, that wemufl profefs tobe- '' lieve all your doftrincs, not only not to he dam^ '' nahh errors^ (which will not content you) but '^ alio to be certain and nece(jary and revealedtruths : " to pretend that there are errors in your '' church, f Id. Ibid, 4pz The Principles of ^^ church, tho* not damnable, is ipfo fa^o to for- '^ fake your communion, and to do that which both " in your account,and as you think inGod's account, '^ puts him that does fo out of your communion : "=^ fo that this pi'oof remains firm againft the real principles of the church of Rorae^ any thing in this exception to the contrary notwithftanding. Befides, the worfhip of God is a firfl: and prin- cipal duty of the law of nature and of all religi- on: to worfhip God according to the dire6tions of the Chriilian revelation, is a chief duty of Chriftianity. Is it poffible then a doftrine fo un- certain and doubtful, fo erroneous and falfe, as the Pope's fupreme authority over the whole Chriftian church, fhould null and make void the chief and moft facred obligations of the Chriilian revelati- on, and the eternal laws of natural religion ? Is it poffible any authority can proceed from God^ and Chrift^ which fhall lay an obligation on ChriJlianSj not to worihip God according to the Chnftian re- velation, in any other way than fuch, in which they cannot worfhip God without damnable fin : this is in efFe^t to lay an obligation on Chriftians not to worihip God at all. Finally, this exception, inflcad of mending the matter, really makes it worfe. If this doctrine could be true, that Chriftians were not to join in any feparate communion from the church of Rome to worfliip God, tho' they cannot have commu- nion with the church of Romcy without dam- nable fin J this would put them under a neceflity of finning either way 3 eitberhy worfhipping God in the church of Rome^ or by not worfhipping God as Chriftians at all. This fhews the princi- ples of the church of Rome moft highly fchifma- tical and uncharitable. They * Chillm^wrnh's anfwer to tJlie preface, §. S«. Popery fchifmaticah 49 3 They laymen of confcience and honefly, if they are to follow this do&rine^ under an hard necefli- ty of finning which way foever they ad. They neither permit men of confcience to have commu- nion with their church, nor fuffer them to have communion with any other part of the Chriftian church throughout the whole world : this appears in the higheflfenfe a culpable breach of the church's unity, which is the true notion of fchifm. If then the guilt of fchifm is chargeable upon thofe who are the caufe of it j Papifts have taken great care to make the decilion of this queftion between us and them evident and plain, by the numerous and important errors and corruptions of their communion, by the obftinate, rigorous and uncharitable fpirit with which they impofe them. f . We are farther to obferve, there is one great error of Popery, aprincipalfoundationof its other coiTuptions, which is dire6biy fchifmatical in the moft dangerous fenfe, as it breaks the unity and communion of the church with Chrift the true head of it. Many particular corruptions of the Roman church are very important, fuch as greatly affe6b the faith, the worfhip, and the practice of Chriftianity and true religion in many of the chief and more neceflary points. But this great error I am fpeaking of, this fundamental corruption, as I may call it, of the Roman church, is virtually let it be f " an offence fo grievous, that '^ nothing does fo much incenfe God — that no re- '^ formation can be fo important as the fin of fchifm *' is pernicious that no multitude of good " works, no moral honefly of life, no cruel death, '' endured ♦ Licet Chriflus pofl: ccenafn inftituerit 8c fuis difcipulis admi- niftraverit, fub utraque fpecic panis Sc vini hoc venerabile facra- mentum, tamen hoc non obftante facrorura canonum authoritas &: appjobata confuetudo ccclefix fervavit 8c feivat, quod hujufmodi £icramentum non conficiatur pofl: ccenam, nee fuitiatur a non je- junis — quod a conficientibus fub utraque fpecie, & a laicis tan- tummodo fub fpecie panis fufcipiatur. — Item pisecipimusfubpcena excommunicationis, quod nullus presbyter communicet populum ilib utraque fpecie panis 8c vini. Conc'd. Conftat. §. li, t Knott in Chillingworth^ c. 5*. §. 7. and $6. Popery fch'tfmaticah 49 5 ^' endured even for the profeiHon of fome article ^' of faith, can excufe any one who is guilty of *' that fin from damnation." Yet all this guilt and danger is only chargeable, where the profef- fionand pra6bice of known errors and corruptions, that is, where falfhood and hypocrify, damnable fins, are impofed as necefilary terms of Chriftian communion i not where this gives a jull and ne- cefl'ary caufe of feparation. The greateft danger of all infchifm, is to be cut off from the unity of the catholick church, by not holding the head^ in departing from the faith and obedience of the gofpel. It is very far from cer- tain, that to feparate from the external communion of the Roman church is to feparate from Chrifl's vicar : it is more certain that Chrift has no vicar upon earth, at leaft, that no 'vicar of Chrift can have thofe powers^ which the Popes claim and exer- cife : but this is ftill more certain, that to commu- nicate with the church of Rome^ in her corrupti- ons, knowing them to be fo, is to feparate ourfelves from Chrift himfelf^ the real head of the church, by departing from the faith and obedience of his g'ofpel. I proceed in the Hid Place to fhew the weaknefs and fallacy of thofe arguments by which the church of Rome en- deavours to vindicate herfelf from the charge of fchifm, and to prove the guilt of fchifm on the Proteftant Reformation. * '^ Jefus Chrift, they tell us, has always a true " church upon earth— which true church of Chrift *' is one— always holy in her doftrines and terms of *' communion, and always free from pernicious er- " rors— that Catholicks, and not Proteftants, are " this true church of Chrift. For the true church '' of Chrift, they fiy, can be no other than the " Catholick, * Grounds of Catholick Doctrine, c. i. 49 <5 The Principles of " Catholick, which aloite has always had a vifiblc *^ being in the world ever lince Chrift's time> not '^ the Protellant, or any other modern fe6l:, which ^' only came into the world fince the year i foo j " for thole that came into the world fifteen hun- " dred years after Chriil, came into the World fif- " teen hundred years too late to be the religion or " church of Chriil." Thus they rcprefent their caufe in the Grounds of CathoUck doiirine^ lately pub- lifh'd for the ufe of converts.lt may not be amifs here to make one general obfervation, that our charge of fchifmatical principles on the Roman church, has a plain and eafy proof founded on evident fa6ts5 which the Roman church itfelf has taken care to confirm by her own folemn decrees and ana- themas in the council of Trent y and the Roman church feems to admit, if we can prove fuch impo- fition of error and corruption as we charge the church of Rome -s^'ilh^ it will juflify the charge of fchifrn > becaufe they place their defence in denying all error and corruption in their doiSbrine and terms of communion. Whereas the vindication of the church of Rome^ and her charge of fchifrn on the Proteilant Reformation, are built upon groundlefs fuppofitions, falfc alTertions, and fallacious inter- pretations of fcripture, in order to prove, what indeed no argument can prove, that the Roman church has not erred j that in virtue of the pro- mifes both of the Old and New Teflrament, fhe was to continue pure and holy in her doftrine and terms of communion in all ages, even to the end of the world, and confequently could never ftand in need of a Proteflant Reformation. For we fee the Romanchnrch has erred, we fee fhe continues to err, we fee^fhe remains obllinate and uncharitable in her errors j and even her vain pretence, to bef always unerring, cuts off all hope of her reforma- tion. Now Popery fehifmatical. 45^ 7 Now any proof which concludes againft plain notorious facSt^muftbe fallaciousyo^w^tc^^r^, though we fhould not be,able to fhew precifely nvhere the fal- lacy lay : for we are furc of this, that no arguments whatever can prove what is impoffible to be true, as that a fad fhould be, and yet not be at the fame time. However, the church of Rome infifls upon it, * " That our Lord Jefus Chrift, who cannot tell " us a He, has promifed that his church ihould he '^ huilt upon a rock ; that the gates of hell^ that is, '' the powers of darknefs, fliould never prevail '^ againft it : \ That Chrift, who is the way^ the *^ truth^ and the life^ has promifed to the paftors ^' and teachers of his church, to he with them " always^ even to the end of the world : t That Chrift '* has promifed to the fame teachers to give them '' the fpirit of truth^ that he may abide with them *^ for ever ; *'^ and that hejhall guide them into all " truth :\-\ And, in fine, that the church is called '^ by St. Paul^ the pillar and ground of truth-, +t '' therefore ftie cannot uphold pernicious errors." From thefe, and fome other palfages of fcripture of like found, Papifts infer, ^' It is manifeft that the '' church of Chrift(mcaning their own communion) " is infallible in all matters relating to faith, fo " that fhe can neither add, nor retrench from what " Chrift taught." It is further afTerted, with a confidence truly amazing i '^ theProteftantreligi- " on cannot be true, except the whole fcripture " both of the Old and New Teftament, from the " beginning to the end, befalfe, which info many '^ places aftures us, that the church of Chrift " fhould never go aftray and it is evident there ^' could be no room for a Reformation of the K k « church * Grounds of Catholick Doftrine, ib. f Matt. xvi. 18. 4: Matt, xxviii. 19, !•, ** John xiv. 16, 17. tt John xvi. i?. :!^f I Tim, iii. i/. 49? The Pr'waples of " church of Chrift, except the church was gone '' allniy." "^ Theie feveral pafTages of fcripture have been often confidercd at large, and their true meaning vindicated from the fallacious interpretations of the Popiili Doctors : my time will only allow fome ge- neral remarks upon them, which will, however, fufiiciently fliew, how much they are miflaken and itT^^ nilfi lit cr fret cd\y^ 'x ipmcndcdhjfalM'le intepre- tcr of fcripture. For in the I ft Place, it is far from manifeft, that thefe fcrip- tures, whatever their true meaning may be, give any particular promife or privilege to that part bf the church, which communicates with the Pope or billiop of Rome. They may full as well mean, thofe faithful Chriftians who in all ages withftood the errors and corruptions of Popery 5 for thefe faithful witnefles were a part of the church of Chrift, a much better part of it than the Roman com-* munion : They were more likely to have their faith and patience fupported with encouragements of di- vine afliftance in times of dangerous apoftacy, and violent oppofition to the caufe of truth and Chri- ftian liberty. It is certain the Papifts themfelves will not have thefe fcriptures to mean every part of the Chriftian church, or indeed any part of it, which is not in communion with them ^ the fcrip- tures no where ihew they intend thefe privileges, whatever they may be, for t\\t Roman commnmonj more than for the Greek. The fcriptures no where intimate thebifhop of Rome has a greater intereft in thelc promifes than the bifhops of Confiantmople^ Alexandria^ Jntioch^ or Jerufalem. Indeed the church of Rome has Ihcwn manifeftlyby her cor- ruptions, Ihe has as little pretence to fuch privileges, as * Romui Catholick's Reafons why lie cannot conform to the Protcftant Religion, p. 2. Popery fchtfmaitcat 4^5^ as any known part of the Chriftian church through- out the whole world. idly, We further obferve, it is far fi'oitl ma- nifeft, that thefe fcriptures promife unerring per fe^lt^ on to any part of the church at all. What promife is contained in thefe fcriptiires, that any church {hall be infallible in all matters relating to faith, fo that it can neither add, nor retrench from what Chrift has taught ? It is fo far from being manifeft, that this is the true meaning of thefe fcriptures, that plain, conftant, and evident experience mani- feftly fhews, it is not, and cannot be the true mean- ing of them. Indeed the full meaning of them is aniwered in thefe two things : I. In fuch revelation of God*swill, by the Spi- rit of truth, as fhall always direfl: the church intd the knowledge of all truth neceflary to falvation : this is always done by the holy fcriptures, the ora- cles of truth, in which every Chrifnan has the fpi- rit of truth which infpired the apoftles, guiding them into all truth of the Chriftian revelation ; ex- cept however the Roman church, which feems re- folved thefe promifes iliall not, in this fenfe at leaft, belong to her, by denying theufe of the fcriptures to thofe who are in her comniunion. 2. The fullefl meaning of thefe fcriptures is an- fwered, by a continual proteftion of God's provi- dence and gracious affiiftance . of his holy Spirit, which fhall preferve his church in this world, fo that the profeflion of the Chriftian faith ihall be maintained in every agej that notwithftanding all oppolition of error or wickednefs, fome fliall be Found faithful, fome fliall hold and profefs the chief K k 2, and yoo The Principles of and effential truths of the Chriftian faith, which fhall befufficient to fhew the true way of falvation, as made known in the Chriftian revelation. But does this promife any ways teach us, that they who hold all neceffary truth cannot pollibly fall into any error? Does this prove, for inftance, that the church of Rome cannot poflibly add fome of her own inventions to the doftrines ot God^s revelation ? that fhe can never teach for doftrines the command- ments of men^ as well as the commandments of God ? or even when Ihe holds the truth ^ that fhe may not hold it in unrighteoufnefs ? or, in a word, do thefe fcriptures prove, that the church o^ Rome cannot pofTibly do what moft certainly fhe has done ? Thus all thefe fcriptures are a groundlefs and a filfe foundation for the Popiih claim of unerring perfcftion i for they promife no particular privi- lege to the Roman church above other churches, nor do they promife unerring perfe6bion to any church at all. Still the Popim ao6tors have fur- ther pleas inreferve, to make thefe fcriptures mean what they would have them, whatever their true meaning may be, by contending, * '' We are to '^ t;ikc the meaning and interpretation of fcrip- ^' turc from the fame hand from which we received " the book itfelf, that is, from the church, and '' not aflume a liberty to interpret fcripture ac- *' cording to our own private judgment." I fhall not attempt to fhew how groundlefs and fiilfe this pretence is j this has been already fully proved to you. I iliall only obferve one thing, in anfwer to their harangue, againft the liberty Pro- tcftants take to interpret the fcriptures according to their own private judgment. Proteftants modeilly own the fallibility of their o-zt;// judgment > but they juftly lay claim tofufficient certainty • Ground*; of CatholicL Doctrine, C. a. §. f . Popery fchifmatkal. yoi iertamty in the true fenfc and meaning of the holy fcriptures in all things necejfary, Proteftants, though they own they are fallible in many things, and fhould therefore fhew a modefty in their opi- nions becoming fuch an acknowledgment j yet they juftlyafTert, there are many things, in which they 2iXt fufficiently certain^ that they are notmiftaken. They are fufficiently certain that the Roman church has erred, that fheis no infallible judge of contro- verfies, when ihe has pronounced fo many errors to be do6trines of faith. This is not a pretence to infallibility. This is not to oppofe the authority of private judgment to the publick authority of the church. It is only to oppofe the certainty of divine revelation^ to the known corrupt praElices of thtRo' ;^^« communion, in things wherein the praftice of the church of Rome plainly and evidently oppofes the laws and orders of the Chriftian revelation ; this is only to oppofe the commandments of God to the doEirines of men^ and the real authority of Chrift the one Lord, to the ufurped authority of his pre- tended vicar : and every one muft have authority from God himfelf to dowhatGodhimfelf requires of him as his duty, to prove all things ^ and to hold faji that which is good. * After all that can be faid on this argument, it will remain a fure and evident truth, that every man's own judgment^ upon an honeft and careful in- quiry how he is to walk and pleafe God, is his con* fcience j in following which he will always walk be- fore God with an upright heart, and ferve him with godly fincerity > and fo far muft do that which is good and right in the fight of God : but for a man to aft contrary to his confcience^ is not to ferve God with an upright heart j it is to walk before him infalfhood and hypocrify, and therefore to do K k J that * I Their. V. ai. jot The Principles of that which certainly is evil in his fight; for lying lips are always an abomination unto the Lord, It is therefore highly unreafonable and extrava-f gant to demand, as the Roman church does, that Proteftants ought to reSlify their confciences and fubmit them to the authority of their church 5 and rather believe the church of Rome cannot err, be- caM^cJhe fays fo j than that flie has erred, tho' they fee her errors with their own eyes. This is not to reBlfy confcience, but to defiroy it. It requires men to a6l againli all rules of reafon, honefty and reli- gion, to facrifice lincerity and good confcience, to injuftice and oppreflive power. In fuch cafes, to ufc the words of a great man, '^ Confent v/ould '' be confpiracy, and open conteftation is notfac- ^' tion orfchifm, butdueChriftiananimofity." ^ Yet ilill the Roman church infifts, " tnat the ^^ true church of Chrifb can be no other than the '^ catholick^ which alone has had a vifible being in ^' the world, ever fince Chrift's timcjj not the ^^ Protellant or any other modern fe£b, which only ^^ came into the world fince i f 00 > for thofe that '' came into the world i foo years after Chrift came " into the world if 00 years too late to be the reli- " gion or church of Chrift," f Hence they would infer, that Proteftants by feparating from the church oiRome^ feparated from the true church of Chrift, and therefore muft be guilty of fchifm. They ask with an air of triumph, '^ Where was " the Proteftant religion before Luther and Cal- " 'vin ?" and too often impofe upon the weak and the injudicious by their confident aficrtion, that the Protectant religion had no being till fifteen hundred years after Chrift. But I hope one plain and cafy obfervation will a- bate this confidence, and be fufftcient to ihew the ueakncfs and fallliood of this affcrtion. We arc to * Hde\ Trafts, 194. Grounds of catholick dodlrine, c. 1. Popery fchlfmatkah 503 toconfider two things in the Protellant reformati- on, which are very differentfrom each other ; the one, the doUrines which the Proteilant reformati- on reilored to their original purity > the other, the free profejfion of thcfe do6brines5 and open feparatton trom the communion of the church of Rome^ on account of them. 1 . If we confider the doctrines the Proteftant re- formation reftored to their original purity, they are the very doftrines taught by Chrill and his apoflles . Thefe doftrines ever were in the Bible, where the Popifh corruptions of them never were. Thefe do6lrines are fo far from coming firil: into the world If 00 years after Chrift, that they juftly claim the highell and moll venerable antiquity, and the Pro- teilant do6brine in the moll; elTential points is only returning to the pure faith and worihip of theapo- ftolicvil church. 2. If we confider the Proteflant reformation as a freeprofeffion of thefe do6lrines, and an open fepara- ration from the communion of the church of Ro?ne^ on account of them : we mud indeed confefs, that the church of Rome had long prevailed to hinder a free profeffion of the truth againfl: her errors and corruptions, by all the cruel and oppreffive methods of perfecution. The righteous and wife provi^ dence of God, tho' in many things to us unfearcha- ble, permitted her to make war ivith the faints and to overcome them. ^ There were indeed many perfons \Xieveryage^ and m?no ft parts of Europe^ who all a- long protefted againft the ufurped power, the prin- cipal errors and corruptions of the Roman church ; but they were as ivitncffes prophefying infackcloth > \ they were perfecuted and killed, wherever the pow- er of the Roman church could reach them. Of thiis we have clear evidence, in the known hiflories of K k 4 Claude * Rev. xiii. 7, f Rev. xi. 3. J 04 The Prmctples of Claude of Turin^ Berenger^ and their difciples > of the Albigenfes and JValdenfes j of Wkkleff^ John Hnfs^ Jerome oi^ Prague j their followers and others j fothat all along, to the time of the reformation, there has been a cloud of witneffes protefting againit the corruptions of Popery, and even fealing their tcllimony with their blood. It was not indeed till about the year 15-00, that God waspleafed to raife up men of faithfulnefs and zeal, and in fucli fufficient numbers, that they were able to proteB tkeynfehes in a/r^ we ought alfo to charge it as the great and grievous fin of the Roman church, that it began no fooner. Hence finally we may obferve, with what groundlefs confidence Papifts afiert, their communi- on is the fafer^ in the judgment of Proteftants them- felvcsj bccaufe " Proteftants, they fay, own the " ^o?«^;^ church wants nothing neceiTary tofalva- " tion 3 whereas the Roman church with unani- " mous confcnt believes and profelTes, thatProtef- *^ tancy unrepented of deftroys falvation." * For itismanifeft, that Proteftants allow no fuch thing, as that the communion of Papifts is a faier way to falvation, than the communion of the Reformed churches. Proteftants maintain, and prove, that the * Knott In Chillingworth, #. 7. §. 6. Popery fchifmatkal. y o j the Roman communion holds many very dangerous errors and corruptions, together with the funda- mental articles of the Chriftian faith j that thcfe errors and corruptions are of fo dangerous nature and confequence, as greatly to hazard falvation. In particular, we have feen the church of Rome is in very great danger of being cut off from the com- munion of the true church of Chrift^by herfchifma- tical principles : fo far are we from allowing there is greater fafety in the church of Rome^ that we evi- dently prove there is incomparably more danger and hazard of being faved in the Roman communion, than in the communion of the Reformed Churches. We have now feen one inftance more of the er- rors and corruptions of Popery, and therein a fur- ther inftance of our happinefs in the Proteftant Re- formation. Let us confider what remains our care and duty to improve it. With what thankfulnefs and gratitude are we to own the goodnefs of God, which has beftowed fo great a bieffing upon us 5 which has continued it to us by fo many kind and wonderful providences J and which, we hope, de- figns to perpetuate this bleffing to us by the happy provifion of a Proteftant fucceffion to our Brttijh crown : let us fliew our thankfulnefs for this good- nefs of God, by an hearty and afFedionatezeal for the fecurity of that government ^^h\c\ under God, is the only viftble fecurity of our happinefs as a Pro-* teftant nation. Let us not terrify ourfelves with any groundlefs fears of danger in our feparation from the Roman communion, in which there is fo plain and evident danger of feparating ourfelves fromChriftJefusthe head of the church, and of incurring the guilt of damnable fin 5 as we cannot profefsand pracliteher errors and corruptions without fallhood and hypo- crify, which are damnable fins. But ^o6 The Principles of But let us at the fame time be watchful againft the danger of fchifmatical principles, and a fchif- matical temper in ouifelves. We may fully prove the church of Rome to be fchifmatical, and yet be unable to vindicate ourfelves, and our own condu£fc from the fime charge. It is more than poflible there may be angry pafTions, uncharitable tempers, and unchriftiananimofitiesonboth fides of a queftion. Whenthefe fhall be truly chargable on both fides, neither fide can be excufed from the imputation of fchifmatical principles more or lefs. Let us be care- ful to wipeotf from ouifelves, as Proteftants, this imputation, that we cannot avoid one " note of *' fchifm at leaft, by reafon of our own mutual *' quarrels and contentions."* We are to cofitend earneftly for the faith^ and ftand faft in the liberty wherewith Chrift has made us free : that is our duty as Chriflians : nor can we have a caufe more juft and glorious initfelF, or of more important concern to our own interefls, than the caufe of religious truth and liberty : but we are alfo to keep the unity of the fpirit in the bond of peace^ which is our duty as much as the other. Let us religioufly avoid all groundlefs jealouly, all uncharitable interpretation, and all unchrillian cenfure of each other's aftions : let us defend the truth with modeily, temper, and chari- ty > and neither the caufe of truth, nor the honour of the Proteftant Reformation, will fuffer by the management. Rut if we contend even for the truth with pride, paffion and uncharitablenefs, we fhall differve the truth, and diihonour ourfelves : this will make it appear to the obferving and the wife, that wchave learned a skill of being in the wrong, at the fame time we have a right caufe to defend j and that we have found out an art, when we are dif- puting for religion, to lole our own religion in the difpute. Shall a fpirit of ambition and worldly in- tercfl firmly unite our enemies againft us, and fhall not ♦ Knott in Chillingworth, t. S- §• 38. Popery fchifmatkal J07 not the honour of God, and thefpirit of Chriiiia- nity, as firmly unite us in the caufe of truth and rehgion, againft fo great and dangerous coiTuptions of both ? To conclude. Let us principally aim, by the grace of God, to improve the invaluable bleffingof the Reformati- on, by a more conftant and powerful influence of the excellent principles of the true Chriflian faith and pra6tice on our hearts and lives, that we may grow in every grace of a true Chriftian, as well as in the true knowledge oil our Lord and Saviour Jcfus Chriftj that we may be better prepared for a more perfeft flate of the church, than we can hope to enjoy in this world > and that we may at the lail at- tain the full communion of the glorious church a- bove, in its heavenly ftate of perfection and happi- nefs. Let this doctrine then excite in us a moreferious care to preferve the hopes and privileges of the true church of God to ourfelves, to prevent xht /lights of men^ and cunning era f tine fs whereby they lie in wait to deceive^ * from prevailing over us : let the dan- ger of being cut off from the privileges and blef- fings of the church of God, in feparating ourfelves from Chrift the head, by departing from, the faith and obedience of hisgofpel, make us tremble at the thoughts of Popery 3 which impofes the profeinon and pra<5bice of fuch errors and corruptions as muft greatly expofe us to the guilt of hypocrify and damnable fin, to the danger of being cut off from the internal communion of the Gatholick church : let it be our conftant care to know the mind of Chrift better, from his own word of revelation : let us receive all his doctrines, directions, rules, and or- ders, with religious reverence and affeCtion : let us confider them, on the one hand, as the laws of Chrift's fpiritual kingdom, and on the other hand, as the means of his grace, to bring us to his glory : let ♦ Ephef. iv. 14, JO 8 The Principles ofy 8cc. let everything have the authority and obligation of religion with us, which Chrift has made a part of his religion : then will our religion be a fair image of God's pcrfeftion, a conformity to the do6brine and the life of Chrilt in all goodnefs, righteoufnefs, and true holinefs j then we (hall continue in the good- nefsof Gody and finally ztt^inthzt eternal glory unto which he has calledus by Chrift Jefus^ to whom be glo^ ry and dominion for ever and ever ^ Amen. Per- ( 509 ) Persecution and Cruelty m the Principlesy Pra5ikesy and Spirit of the Romifli Church. SERMON Pre AC h'd at S alter s-Hally April lo, 1735. By B. GROSFENOR^ D.D. tonge diver/A funt earnificina ^ pktas i mc poteft Veritas cum vt, aut jufiitMcumcrHdelitMecmitmgu Lact. i. f. Infinitely more Chriftian Blood having been ftied by the Papal Em- pire, and its agents, for not complying with the idolatry of its wor* fhip, than ever was ihed by Rome Heathen. Dr. G E D D E s, r. III. Ejfay vi. John xvi. %. They jhall put you out ofthefynagogues ; yea^ the time comet h that whofbever killetb you will think that he doeth Godfervice. THESE words may be confidered as a pro' phecy^ or as a caution. As a prophecy they have been dreadfully fulfilled, by per- fecutors in all ages > in defiance of the cau- tion contained in them. As a caution, they are en- tered againft the moft plaufible pretence for perfecu- tion 5IO Perfeeution and Cruelty y tion in the worlds viz. thinklngthey do God fervice. For if any thing in the world could fanftify fo wick« cd a thing as perfecutionj it would be the thinking to do God fervice thereby. But this caution is added here, to prevent any man's thinking fo. I am forry it has had fo little effect : fo little^ that men have rather feemed intent upon fulfilling the prophecy^ than obferving the caution -^ as if they concluded, that killing men^ if it was not indeed fefving God^ yet it wasferving the church, and that would content them as well : or elfe^ might one not have expe6bed that thefe words of Chrift fhould have prevented a great deal of mifchicf that has been done in the world ? Are they not fpoken with an air of indignation, at fo unnatural a conceit, and fo vile a practice? A praftice declared here, by Chrift, to proceed from ignorance of God and Chrift, ver. J. Jnd thefe things will they do unto youy hecaufe they have not known the Father nor Me. q.d. " They know nothing of the goodnefs of the " Father, or the grace of the Son. If they knew *' God, they would know, that he defireth not the " death of a fnner^ but rather that he would turn *' and live. If they knew Chrift, they would *^ know, that the Son of man came not into the *' world to deftroy mens lives ^ but to fave. If they " knew any thing of natural or revealed religion^ *^ they would know, that both concur in that *' golden rule, of doing to others as we would be ^' done unto?'* But inftead of that, thefe fons of violence have all along afbed, as if Chrift had {ixiA-— Thefe things they will do^ hecaufe I have given them commiflion fo to do J as if they had a commiftion for doing that which, Chrift fays, they will do, becaufethey know not the Father nor him. It appears then^ that Perfe- in the Principles^ Sec. yir Pcrfccution proceeds from an ignorance of Gq(J and religion. * Ignorance and cruelty go together, and are a fupport to each other j they are the dark places of the earthy that zrefullof the habitations of cruelty^ and will be cruel^ as long as they remain dark J and are kept dark, that they may continue cruel. Ill-nature, intereft, love ot plunder, or of dominion, have their ihare in the bulinefs of per- fecution,no doubt j but ignorant zeal will go a great way in it, where there is not fomuch malignity 5 as will appear in two inftances I will prefent you with. The one is of Saul^ Aftsxxvi. p. I verily thought that I ought to do many things^ contrary to the name of Jefiis of Nazareth. Which things I alfo did at Jerufalem : many of the faints I fhut up in prifon^ having authority from the chief priefts : and when they were put to death I gave my Voice againfl themy and I punifhed them in every fynagogue^ and compelled them to blafpheme : and being extremely mad againft themy I perfecuted them to ft range cities. He calls it MADNESS here, and imputes it to ignorance elfc* where, i^tm. i. ij. I did it ignorantly — I was in^ juriouSj and 't perfecutor. Paul the Chriftian con- demns what was done by Saul the J ewy and owns it was injurious j notwithftanding he verily thought he ought to do many fuch things, and notwithftand- ing his authority from the high-prieft. How far ignorance will excufe, and whether a man a6ts from ignorance or malignity, God is the judge. The other inftance is Luther: in the days of his ignorance he owns himfelf a mad perfecutor. In the preface to his Works he fays, Above all things I requeft the pious reader^ and befeech him^ for the Lord Jefus Chrift's fake^ that he read my books with judg?nent.^ and with much pity 5 and let him remember that I was once a Monk^ and a mad Papift. And when * Pfalm. liii. i, Uixvi the workers of imquity no knowkdgiy vfho eat up my people as they tat bread t ji2 Perfecution anci CmdtYy ivhen Ifirji undertook this caufe^ I ivas fo drunk, and drowned, with the Popijh doctrine, that I was ready, if I could, to have killed all men, or to have iijffifted others in doing fo, who withdrew their obedi- ence from the Pope but in one fyllable .^ Too much of the principles and fpirit of perfecu- tion came over with the Reformers themfelves : nor could that leaven prefently be worked out. Luther was again 11 putting falfe teachers to death, after- ward J but he was for almoft all other punifliments the magiltrate could inflidV. Calvin was a man of excellent learning, piety, and parts 3 the Reforma- tion owed a great deal to his diligence, courage, and fine pen : but he wrote a treatife of the law- fulnefs of putting hereticks to death > and made the bell defence he could for the hand he had in an inilance of that nature. Beza was a difciple of Calvin, and grew u p to be as great a man . He w rote in defence of perfecution, a treatife, which the Pa- pifts knew how to make their advantage of, to the running down of many a poor fufferer.t Henry the Eighth, who had fo great a hand in fliakin^ otF the Roman yoke, put men to death for opini- ons. Edivard the Sixth was over-ptrfuaded by Cranmcr to commit fome to the flames. It is pi- ty fuch lovely names as Edward the Sixth, and Cran- mcr, Ihould be mentioned to any dif idvantage, in the fame line with perfecution and blood. The feveri- ties in Qiieen Elizabeth'^ reign, for the fake of uni- formity in fervice and fentiments, were a great ble- mifh to the Proteftant name. And if we trace this matter * Ante omnia oro pium leftorem, 5: oro propter ipfum Dominum noftrum Jefum Chriftum, ut ifta legal cum judicio, imo cum multa miferarione i & fciat me fuifTe aliquando Monachum, 8c Papiftam mfaniflimum ; cumiftam caufamaggrefTusfumitacbrium, imofub- merfum in dogmatibus Papse, ut paratiflimus fuerim, omnes, fi po- tuifiTem, occiderc, autoccidentibusco-opcrari 8c confentire, qui Papae vel una fyllaba obedicntiam detradtarent. Melchior Adam Vita Luth. t Inter Beza: Tra6tat. Theolog. Irapr. ij/o. De H«rcticis a ma- giftratu punicudis. m the PrinclpIeSy 8cc. ji^ matter farther downwards, we Ihall find reafon tof own, that all parties and denominations^ in their turn, have had a notion of ferving God by doing mifchief to men, men who did not know fo muchj or could not believe as they pleafcd, or would not lye, in profeffing to believe what they did not. The proceedings of ilar-chamber, high-com- miflion, and fpiritual Courts, do abundantly ihew, that the fpirit of the Church, and the Spirit of Chrift, are not always the fame. We hereby fee the power of pr^pofteffion, and rooted opinion, that with a Proteftant people it lliould re- quire almoft 200 years to get rid of fo wicked a principle, and practice, as that of perfecution 5 which is here declared to proceed from ignorance of God and Chrill, and elfewhere, from maligni- ty and hatred of goodnefs 5 is made the mark of antichrill, or of a falfe church. The perfecution and cruelty of this falfe church being my part to confider, I fhall give you the notion of perfecution in general > and make good the charge of it upon the Rom'ijh church, from their -principles^ pra^ices^ TLwdi fpirit 5 and then clofe with fome remarks. 1. 1 am to ftate the notion of perfecution in general. My notion of perfecution is this-— When a man is hurt in any of his civil rights, without any civil forfeiture or crime, merely on account of the faith he believes, or the worfhip he pra£bifes y when that faith and worfhip have nothing in them in- confiftent with the civil intereils of the communi- ty, and the peace of the publick ; and the man is able and ready to give all legal fecurity to the go- vernment for the publick peace. Theufe of force, or of pains and penalties, againft fuch perfons, merely on account of their religious opinions, by which opinions the civil interells of the focietv are no ways afFe£ted j and the man in L 1 all J 1 4 Perfecution and Cruelty all other Fefpefts a good fubjed j this is perfecuti* on. And this is the cafe of poor Proteilant fuflferers, who have nothing in the principles of their reli- gion that fhould hinder them trom being good fubjeds, where-ever their lot is caft. But can this be pleaded for Papifts? thofe, at leaft, of them, who avow the dcpoftng power and perfecuting principles > or refufe to renounce them > in fuch manner as a Proteftant Ilate may depend on, if there be any fuch manner to be found out. The breach of the civil peace deferves the animad- verlion of the civil power, from whatfoever it proceeds. It's all one to the magiftrate, whether fuch breach of the peace proceeds from a miitaken confcience, or from none at all. His bufinefs is to keep the peace, that under him we may live peaceable and quiet lives in all godlinefs > and confe- quently, he is to protefb every man's liberty of confcience, among other parts of his office j and be a terror to thofe evil doers who would take away that liberty, where that liberty has no ill efFeft at all upon the publick peace. A liberty, to which we have a natural right, as men, and reafonable creatures > a divine right, as Chriflians j and a civil right, as En<^jjlnnen \ fo long as none of thefe rights are forfeited by any opinions, or praftices, iiiConliflent with the common enjoyment of the {lime rights. II. I am to make good the^-^^r^^ of perfecution upon the church of Rome. This may fcem a very necdlefs undertaking; as going about to prove what every body knows j what is hardly denied by Papifls themfelves; un- lefs when they have a profclyte under management, who Iras more faith in the priefts than in the hif- tory of all ages j then, the miffionary^may venture to fay, that the ftories of Popifli cruelties are all Proteftant lies. And yet, They know where to find thofe decrees of coun- cils, m the Principles J 8cc. ^ij cils, thofe canons and conftitutions of churches, that enjoin upon princes the perfecution of their Protefiant fubjefts under the feverefl penalties* They know that to avoid thefe penalties, Popifh princes have in all ages exercifed barbarous cruel- ties upon their Protefiant fubjefts. They know that their bljhops at their confecration are fwornj that they "will perfecute hereticks to the utmoft of their power. ^ They know that if princes are remifs in the affairs of extirpating fuch as the church con » demns, whether that remifTnefs be from pity, or any remainders of humanity, not quite extinguifh- ed by that inhuman religion, they are to be ex* tommunicated 'y and if they perfifl in their merci- ful difpofition, they are to be depofed^ and their fubje£bs to be abfolved from their oath of allegi- ance, and their dominions difpofed of to others^ more zealous, and more deferving. Thus all pofUble ways are taken to engage all forts of people into their perfecuting meafuresj clergy, laity, princes and fubjeftsj and therefore thofe bloody things that have been done by them are not fo much the exceffes of particular perfons, or the fudden tranfports of provocation, nor the effect of oppreflion, that fometimes 'makes (i ivifi ' man mad > but the natural effeft of their eflablifh'd doftrines, thc/)r/>/a/)/^j of their religion, ^nd. prac- tice upon thofe principles : the fpirit of Popery it- felf being cruelty and tyranny j of fuch a nature, and fo circumftanced, that, as it is not mended yet, fo I do not fee how it ever can be. Of each of thefe a little, as our time will allow. §. I . Perfecution of men whofe confcience can^ not comply with their do£trine and worfhip, let them be never fo goo ' fubje<5ts in all other refpefts, is among the principles of their religion. L 1 2 It ♦ Pontificalc Roman, edit. Antwerp. A.D. 1616. One part of the oath is. Hi&retkoi fchifmnticos aut rebelles eldnm Domino nojirp Viifue* ajforibm pr/idiiiH, pro^ojfg prfe^mr ^ im^ugmh. ^i6 Perfecution and Cruelty It is not only permit ted j as what may be done, but co/mnanded^ as what ought to be done. Not only commanded, but inforced by the fevereft pe- nalties 'y and encouraged by the greateft privileges. It is a fpccimen only that I can lay before you,^* and for a taftc. In the fifth council of "Toledo^ Can. 3. the holy fathers fay, IFe the holy council promulge this fentence^ or de- cree pleaftng to God^ fhat whofoe'uer hereafter jhall fiiccced to the kingdora^ jhall not mount tloe throne till he has pworn among other oaths ^ to permit no man to live in his kingdom 'who is not a Catholic. (Nul- lum NON Catholicum.) And if after he has t a- ken the reins of government^ he ffjall violate this pro- mife^ let him be anathema maranatha in the fight of the eternal God^ and become fuel of the eternal fire^ (Pabulum ignis aeterni.)"]" The council of Loiter an xandtxVo'^tlnnocent 111, They fay, IVe excommunicate^ and anathematize all herefy^ condemning all hereticks^ by what names foever they are called. And if that were all, thofe would not be much frighted, at being turned out of a wicked church, who fee it their duty to come out from amongfl them. Rev. xviii. 4. — But it fol- lows T^hefe being condemned^ muft be left to the fecular poiver to be puniJJjed. + And thofe who are only fuf peeled of hercjy^ if they purge not themfelves in the appointed way^ are to be exco'mmunicated j and if within a year fat is faction is not given j they are to he condemned as hereticks. By the fame council it is ordained, that the fecular powers fliall be admonifhed, and induced, and if need be fliall be compelled^ * They who have a mind, may fee a large colleftion of decrees of councils, canons and conftitutions of churches, royal edifts, imperial mandates, and Popes bulls for the extirpating of hereticks j in a book intitled - - A difcourfe concerning the laws ecclejiajiical and civil made a- gainfl hereticks &:c. Rcpnnted in the year 1723. ■f Caranza Sum. Conciliorum, p. 404. 4^ Cap. 3. De haereticis, Caranza. p. 601. Anathematis gladio fe- riantur, 2c ufcjuc ad fatisfadtionem condignam ab omnibus evitentur. In the Principles^ 8cc. 517 compelled^ by church cenfures, let them be of what office foever {cujufcunque officii^ as they would be counted believers, fo for the defence of the faith, they muft take this oath that they will endea^ vour^ bona fide, and with all their mighty to exter* min cite from every part of their dominions all heretic cal fubje^ts^ univerfally^ that are mark'd out to them by the church. So that from this time forward^ when any one is promoted to any power fpiritual or temporal^ he fhall he obliged to confirm this,—" But if any temporal lord^ being required and admonijlnd by the churchy fljall negle5i to purge his land from this heretical filthinefs^ he fhall he tied up in the hand of excommunication by the metropolitan and his compro- n:incial bifhops. And if he fhould negleEl to make fatisfa^ion within a year^ it fJoould be fignified to the Pope^ that he might from that time pronounce the fubjeils abfolved from allegiance to him^ and expofe his territories to be feized on by catholicks^ who expelling hereticks fhall pojfefs them without contradi^ion.^ You fee the penalties for not perfecuting Protef- tants when it is in their power j depofition, and lofs of their territories, in this life 5 and hell-fire in the next. Let us now take notice of the privileges granted to thofe who do labour in this blelFed work of ex- tirpation. -— - In the fame chapter it is added : But catholicks^ who having taken the badge of the crofs^ fhall fet themfelves to extirpate hereticks^ fhall enjoy L 1 3 the * Cap.' 5. Moneantur autem 8c induca'ntur, 8c fl necefle fuerit compellantur, fxculares Poteflates, cujufcunojue officii; etiamficutre- putavi cupiunt 8c haberi fideles — fubjcdlosuniverfoshaereticos ab cc- clefia denotatos, bonafidey pro viribus exterminare ftudcant. Si vcro dominus temporalis requilitus, 8c monitus ab ecclefia, ter- rain fuam purgareneglexerit ab hac hasretica foeditate, per metropo- litanum 8c comprovinciales epifcopos excommunicationis vinculo in- nodetur. Et fi fatisfacere contempferit infra annum, fignificetur hoc fummo pontifici, ut ex tunc ipfe vafallos ab ejus fidelitate denunciet abfolutos, ^terramexponatc/ttholicis occupandam, cjtn enm, exierm^ natis hAreticis, fine filU contradi^ione pojjidsmt. J I § Perfecution and Cruelty the fame indulgence^ and be fortified with^ the fame privilege^ as is granted to thofe irjho go to the recovery of the holy land* And ellewherel findareleafe ^xom penances fro- mifed, and a greater degree of everlafting happinefs than others may expeB. Such penalties upon the neglcd of extirminating hereticks, and fuch re- wards promifed for doing it ! Is there a religion under the cope of heaven fo calculated for fpoil, and ruin, and general dellrudion of peace on earthy and good'^doill to men^ as this ? Since it appears to be a principle of the Romifh church, that hereticks are to be deftroyed, it's time to enquire who are hereticks in their account. — I have enquired — and find, that all they who negled \\xt authority oi the church, meaning their own church for ever 5 t all who obftinately de- fend ivicked opinions y^ of which they will be the only judges y all who refufe to clear themfelves, upon oath, in anfwer to all queftions; all who think otherwife of the facrament of the body and blood of Chriit, or of any other facrament, or of any other ^rr?V/^ of faith, than their church thinks j all who believe not as the church of Rome be- lieves > whofoever fhall not obey the Pope's fta- ttitcs^ is an heretic k -y every one who denies the authority of a general council to be derived from Chrijf^ and that all are to obey it > every one that thinks a general council can err in matters that belong to faith and good manners, is to be accounted * Concil.Lateran.c. 15. De privilegiis conceflis catholicis qui has- reticorum exterminio iniiflunt. N. B. Tins La reran council was fully ejlahlifljed by thjit of Trent, And the decrees cf it are now in fill force at Rome. Br. Brouchton, in liii; Great Apoftacy, publiO^ed in the year 17 17. ■f Catcchif. ad Parochos ex Decret. Concil. Trident. 2c Pii V. ]^ont. Max.LWjr, 1676. * 4 Concil. Conft. Seflf. 45-, in the Pr maples^ See. yip accounted an herctick.'*'' And, finally, to make fure work of it, all thofe are heretic ks who are not of their communion : So that it is in efFe<5b to fay that all the world mult be deitroyed but theinfclves, to make way for them to polfefs the earth alone : and truly they went a great way to maice this remark literally true w^ith regard to the new world, when firft found out > for, according to the account of one of their own biiliops, in the fpace of forty years they deftroyed iitty millions of people, t Agreeable to Dr. Geddes's notion of popery, as a political combination^ managed by fah Jhood and cruelty^ to eftablijh a temporal empire in the per fan of the Popes : + and I add under the pretence of another world, to ingrofs this world to themfelves. I proceed to {hew, §. 1. That as perfecution of thofe who difFer from them, is their principle, fo it has ever been their praBice^ whenever it has been in their pow- er. The thunder of thefe decrees were ufually attended with ihowers of blood. You can hardly view a fpot of ground in the map of Europe^ that has not been ftained with blood of their {bedding : you can hardly open an hiflory of any age {ince the man of fin fet up himfelf above all that is caU led God^ without meeting with fome bloody trage- dy a6]:ed upon thefe principles. That barbarous decree of the council of Z^/^r^^, under Pope Innocent III, inferted by Gregory IX, into the decretals, which is the law of their church, and part of which palTes with them for divine law — that barbarous decree, Ifay, was put inexecu^ tion in the days of that very Pope j for he employed armies againfl the Jlbigenfes (the predeceftbrs of the Protellants in France) who deflroycd above L 1 4 zoojooo *Bmn. Tom. 8. p. 128. f Bifhop of G6w/>/>*s account of the cruelty of the S^aniardi in A- mericx. 4: B/^i witneileth, (one v/ell acquainted there- with) in lefs than thirty years fpace, confumed ifOjOOO with all manner of cruelty !t Infomuch that two very learned and judicious perfons, Mr. Jofeph Medc^ and Dr. Geddes^ fpeaking of the Po- pifh pcrfecutions, the former gives it as his opini- on, that the dellrudion made upon the church by the Papifts was equal to that of the firft ten Pa- gan pcriccutions. Dr. Geddes goes further, and allcrts, that infinitely more Chriftian blood has been jjjed by the papal empire^ and its agents^ for not com- plying ivith the idolatry of itsivorjljip^ than ever was floed by Rome Heathen. % In the iliort reign of Queen Mary^ Bifhop Burnet fays, there were two hundred and eighty-four burnt, tho' he adds, that Grindal^ that lived in tliat time, writes, that in two years eight hundred were burnt, many more impriibncd, 60 died in prifon > and others alter much cruel ufage, ^^/;/7^rhimielf often difciplining them with whips and tortures, were prevailed on to ab- jure j •* Cldrhfon in his Piadical Divinity of Papifls dedrudiveof Chriili* anity, p. ao6. Yid. Jo. Paul. Pcrin. cie Albig. •f- Dr. /v/(7(/r's Divine Dialogues. ^ Dr. Moor ubi fupia. Vid. LimhorcP/s hiftory of the inquifition tranfl^tcd into ZnoMf hyil'iC^cv- Mr. S.Chaniller. ^ ■ § Dr.Gff/Jej'sTraas^.VoL 3, Efl'.cJ, m the Principles y 8cc. yzi jure, but carried in their mind a deep averfion to that cruelty, which had tempted them to fuch a- poftacy. t In the maflacre ot Paris^ which begun a general {laughter of the Proteftants over the king- dom, the number taken off is computed>t 1 00,000 .=t The horrors of that night are not to be conceived, much lefs cxprefTed. —-The iutal fignal being given by the tolling of the bell of St, German's^ it was followed with a general rifing of the whole ci- ty of Paris. The march of foldiers, the noife of their arms, and the lighting of fo many torches, awaken'd the poor Proteftants, who now faw their ruin near and inevitable. — I draw the curtain over the reft. Proteftants cannot well bear to hear what Papifts take pleafure in a6bing. —For v/hich reafon alfo I fhall only mention the gun- powder treafon with a ihort remark.™ It was formed upon thefe principles of their religion that you have heard. For if the decrees of councils for deftroying hereticks be the dictates of the Ho- ly Ghoftj if the largeft degrees of heavenly happi- nefs come to the fliare of thofe who do execute thofe decrees ; if killing men thus beferving God, the more of that work is done at a blow, the more to the purpofe of the Holy Gholt, and of his councils and canons. Upon thefe principles I can- not fee, but that if it were lawful to burn them one by one, it was as lawful to blow them up all together. And if it had fucceeded, I doubt not but there would have been a thankfgiving for it at Rome^ as there was for the mafTacre ofParis^ and two or three folemn days for that purpofe, ac- companied with a jubilee to all Chrljiendom : for which one of the reafons given was that they Jhould fB«r«w's Abridgment, p. 328. 4^ Moor's Dial. Vul, Fifliop Burnet's Trafts.- -A relation of the barbarous and bloody maflacre of about an hundred thoufand Proteftants begur at Taris and carried on over all France by the Papifts in the year 15-72, colledled out of Mezeray, ThuanHSy and other approved authors. jiz Perfeciition a^^ Cruelty /JjouU thank God for the Jlaughter of the enemies of the Church lately executed in France. * The Irifj malHicre was a bloody facrifice offered up from the fame religion, wherein about 100,000 Proteftants were cut off. Some of their priefts cxprefling a little remorfe for what they had a hand in, could not obtain abfolution without recanting it, and went in the hazard of their lives, f It will be faid thefe are old llories.— I anfwer — Care has been taicen to fupply us with new ones, and to renew our alarms by later inflances. The perfecution in France under Lewis the XlVth, who in his minority was favedby his Pro- teilant fubjefts, is defcribed by an eye-witnefs+ in a manner that would give us too much pain tore- prefent. The principality of Orange afterwards felt the meaning of thefe perfecutmg principles, when a body of dragoons wcrclet looie upon poor innocent creatures, guilty only of having the prince of Orange for their fovereign, and Pro- teftantifm for their religion. They were required to abjure, or lea^/e their country and all they had behind them. For the' it was given out • B«r»«'s account, from whence I will add the following paflago. — On the 28th of Augufl a jubilee was granred to all who had been in this butchery ^ and they were commanded to go every where to church, and blefs God for the fuccefs of that action. So little relentr ing had they after all thcfc black crimes, that they imagined that they had done God good fcrvice : and to that height did their impudence rife, that they prcfumed to addrcfs to that merciful being, who abhors cruel and blood-thirfty men, and that" with hands not only defiled with blood, but boafting of it, as a facrifice offered to Godj which had been a fitter obi. tion to him that was a liar and a murderer from the beginning, than the God of truth and father of mercies. The Pope fent Cardinal Urfm his Icgat to ¥rtince to thank the king for fo great fervice done to the church, and to dcfire him to go on, and extirpate hcrcfy root and branch, that it might never grow again. — And as the legat paflcd through in his journey to Faris, he gave a plenary abfolution to all that had been adors in the maffacre, f Sir J-. Tempy^ hift. of the Iril^j rebellion and maffacre. •^ Blfhop Burmt's fermon for the exiles of the principality oi Orange, 1704. m the Principles^ &c. jzj out that they fhould have three months to fell their efFefts, this was made ineffedual by fecret intimations, that thofe who ihould buy them would be looked upon as favourers of herefy > and it was infufed into the people by the clergy, that it was a mortal fin to furniih them with any en- couragement to go where they would live and die in herefy. The cruelties of "Thorn are of later date. The Jefuits contrivance to have them afted under the colour of punilhing riot, was one part of the wickedneis. * The aim was at the churches and fchoois, v'hich they have now got the pofTeffion of. The cardinal primate of Poland fays, the fa* cred execution at Thorn, againft the profaners of ho» ly things^ ought never to be forgotten, "f He feems to look back upon the beheading, and choppings, and manglings, and dreadful whippings, with plea- fure. — So the wolf licks his jaws after a bloody meal. The poor Saltzhurghers are before our eyes.— • More of fuch facred doings. — Stript of all they had in the world, and driven from their habitations by a bigotted prieft and prince, who as a bifhop had fworn it, and as a Popiih prince was obliged to it. — They were firftthreatned with beheading, drowning, and fending to the galleys . Their lead- ers were leized, and thrown into deep dungeons, and loaded with fetters 5 whilft others were fent away in fo fecret a manner, that their neareft re- lations have not fince been able to hear any thing of them. When thefe methods proved inefFe£bu- al, they were fuddenly ordered to leave their country, in the depth of winter. This order was executed with the utmoft rigor. Some were taken in the field, others dragg'doutof their beds, hard- ly ^Mottraye.V. 3. t Primate's letter to the Palatinates o( Poland, Political i^atc, ^h>^. J 24 Perfecution a^dCi-udtj ly being fuffered to put on their cloaths, and the people in general obhged to depart without being permitted to fell any of their effecbs, or take any thing nccefTary along with them. Husbands were torn away from then* wives, and fent a wandring like vagabonds, deprived of all they had in the world. '^ Their cafe appear'd fo deplorable, that the emperor of Germany^ tho' a Popilh prince, graciouily interpofed in their favour, tho' to little purpofe for the poor fufFerers j and perhaps he may incur the fufpicion of being a favourer of hereticks for it. However, it Ihows that in the fufferings of thcfe poor people there was no pretence for a charge of any criminal pra6bices of a civil nature, but that it was all purely for confcicnce. \ How long^ Lord^ holy and true! It is time I Ihould come to the third head of charge. §. 3. The fpirit of Popery is a cruel fpirit. Cruelty is the genius of that religion. The reli- gion itfelf teaches it, breathes it, every where, and infpires it into its votaries. It is calculated to fup- prefs the tendereft emotions of humanity. If it does not effectually do it in every breaft, no thanks to the religion. That teaches the husband to betray the wife, the wife the husband, the daughter the mother, * A ferious call to the city of London, printed in 1752. which con- tains many pafTages printed from tht- account in high Dutch. DnilyJ-ournnU Mund. Feb. 1 1. 1732. Friday, Feb. 21, ditto. f The firA: company of thefe fugitives were to the Number of eight hundred, who fpcnt five whole weeks in their journey before they met with any confiderablc relief j a fortnight of which they fpent in wandering over mountainous places, not knowing whither they went J and when th^-y arrived at thediftrid of Raflaiit, they were al- moft fami fhed, having been in want of bread for three days together. The number of thofc who have already left their country, with thofe whom they expeft will fpecdily follow, amounts to upwards of fif- teen thouHind perfons, all forfaking their houfes, lands, and ncareft re- lations, that tlicy may obtain a better refurreftion. Id. ib. in the Principles^ &c. yij mother, and the mother the daughter * What could ever produce fuch a maxim, that it is no more fin to kill an herctick than a dog^-f but that fpirit of cruelty that has interwoven itfelf with their religion ? Is it becaufe they are confcious to themfelves, that fuch abfurd doctrines, and fuch fantaftick worfhip, are no other way to be fup- ported but by thefe terrors? Or elfe, why fuch fevere punilhments for difference of opinion ? Why mufl mens minds hz fe arched into, to find out per- fonal fentiments by oaths ex officio^ by articles con- trived on purpofe with a barbed hook for the con- fcience? Why confifcation of eftate, banijhrnent^ prifon^ torture^ for being miflaken, if it be a mif- take, but from cruelty ? Are thefe things the meaning of that text, 2 Tim. ii. if. In meeknefs inftruEling thofe who oppofe themfelves ? Why death ^ which cuts off all opportunity of knowing better, or of repentance ? Or if it muft be death, why fo bitter a death as burning^ the moll: tormenting of all deaths ? Or if burning, why not the molt fpeedy way of it ? Why muft a poor creature be roafted alive at a diflant fire?t Or if that mufl be, to comply with wicked canons of the church — - why fo much plea fur e and joy in the fpe6tators, at the torture of a poor foul, who undergoes it all, rather than do what he thinks would difpleafc God, when the fame people fhall relent with pity at the fight of the execution of a robber or a murderer ? § Why the addition of fo cruel a moc- keryj * C/^yJty(>»'s praiStical divinity of Papifts, uhifupra, p. 518. f A faying frequently in the mouth of the Irifli murderers, Vid. C//«r^7o»'s pradical divinity of the Papifts, />. 329. ^ Dr. Geddes's account of the executions of the inquifition. § During Dr. Geddes's refidencc at Lisifon he was prefent at a jayl- delivery or the prifoners of the inquifition, where he faw with hor- ror and dcteftation men cruelly burnt, or rather roafted alive, becaufe they would not abjure that which they in their confcience believed to be truth, one of them continued alive in the fhmes about two hours ji6 Perfecutjon and Cruelty kery^ as praying the magiftrate/ and when I faw her^ I won- dered with great admiration^ (i.e.) Wonderful cru- elty! To be drunk, fuppofes the draughts to have been frequent, large, andpleafant: nobody chules to be drunk with what is unpleafant to the palate. So that to be drunk with blood, fuppofes the draughts of blood to be frequent, large, and plea- fant. And what a palate muft that be to which blood is pleafanr, but cruelty itfelf ? And as people when they are drunk talk nonfenfe, and do extra- vagant things > fo this woman, having by cruelty and blood intoxicated hcrfelf with the grandeur thereby attained, fhefays, and infills upon it, that number one is number a thoufand, the fame num- ber one i that an inch is as long as Rve or fix foot ; that file never did, nor can, tell a lye in her life, nor do any thing amifs> and fhe raves at every one that don't believe all this, and vows to be the death of them when fiie gets them in her power. To proceed : §. 4. As it does not appear that Popery is mend- ed in thefe refpeds, fo it is not eafy to conceive how it ever fhould. Can thefe principles be difowned, which arc^ the diftatcs of the Holy Ghofi: ? Thofe decrees and canons that were framed by infallible councils, without giving up the doftriae of their infallibi- lity ? in the Principles y 8cc. jiq lity ? Is there any room for amendment without owning a miftake? Popery is ftill animated by the fame fpirit of cruelty and fraud as everj and not with (landing the politenefs that reigns in the manners of the age, thefe principles would be received, and urged upon the confciences of their votaries 5 and would be praftifed upon the merciful even of that com- munion themfelves, if they ihould decline to come into their cruel meafures. Good-nature, relation, friendfhip, promifes, muft all give way to the utility of the church, and doing Godfervice,^ The treatment of our Proteftant brethren abroad, the cruelties of the inquifition, do in the mofl unanfwerable manner afTure us, that Popery is the fame bloody and deceitful thing as ever it was. Let fome Papifts be as well bred, and good-na- tured, and complaifant as you pleafe 5 and accom- pany their winning behaviour with many a dona- tive among the poor, which at once procures the applaufe of the multitude, and paves the way for now and then a profelyte — I fay -— whatever good qualities particular Papifts may Ihew, their bre- thren abroad, as often as they are able, prove to us, that Popery itlelf is ftill the lame bloody and deceitful thing that ever it was > and fome of their brethren at home too have fo little command of themfelves, as to infult Proteftants in their own country, and under the proteftion of our laws, and in the very defiance to that connivance which they enjoy the benefit of. Thus have I gone thro' what I propofed, n)iz, to make good the charge of perfecuting principles^ practices and fpirit^ on the church of Rome. I aim not at raifing an indignation againft perfons, but againft principles. I would be as tender of the perfons of thofc who are unhappily deceived into M m iuch • D9(rit, lib. %. tit. 47. c. 17. ^la mn. J 30 Perfecution andCmdvf fuch notions, as Chriftianity obliges me, and felf* defence will allow. I pray for their converfion, relieve the needy of them, and pity the diftrelTed, and am deeply concerned for the great hazard of their falvation in Popery, which is fo adapted to fpoil Chriihanity, as poifon mixed with a cordial of the highell name. For I cannot but be of the mind, that Popery as fuch is not Chriftianity. No, Antichrift is not Chrift > idolatry and fuper- ftition is not gofpel worihip > the mafs is not the Lord's fupper > perfecution with fire and fword is not among the means of graces killing men is not ferving of God y prayers in an unknown tongue are not a reafonable ferviccj cruelty is not gofpel charity > without which, tho' I had all knoivledge^ and did all miracles^ yet I were 7wthlng. Nothing is not every thing, or the only thing. They fay they have the effentialsof Chrillianity. lanfwer^ fo have we, and need not go to them for any thing, nor borrow any thing from them. So has a man that has the plague, all the eflentials of a man, but then he has the plague befides, and we avoid him. So the 'uo'ice frora Heaven fays, Come out from among them my people^ Rev. xviii. 4. for though a man may recover and live that has the plague, the in* fedbion is mortal in its nature. To clofe now with a few remarks. I. See what we were delivered from at theglo^ rious revolution, and renew your thankfulnefs to God for it. Our religion in their flile, you know, is the peililent Northern herefy y and their religi- on, we have fecn, obliges them to extirpate the fame to the utmoll of their power. That there- fore a prince, fo well infl;ru(5led in this religion, and fo zealous for it, as Jamcsxho. lid was, fhould think himfclf obliged to ufe the povvcr God had given for that purpofc, was no more than fhew- ing himfclf a good Catholick 3 and io much the better in the Principlesy See, 531 better Catholick, by how much the worfe prince to a Proteftant nation. —^- The fleps taken were very natural > but we remember with pleafurd they were fo hafly^, as to render the defign abortive. Their haftinefs for our ruin, proved our falvationj as it even forced fome to -^pen their eyes, who were willing enough to ileep on, be- caufe it was in a whole skin; But when they faw the Englijh monarchy turned into an arbitra- ry tyranny, and a difpenfing power j charters taken away^ and all back'd with an army of 40,000 men J not by confent of parliament, which makes pur forces the people's army, the nation's guards but without parliament, and a- gainft parliament J officered with French and Irijh Papifts> to make room for whom, the Proteflant officers were by various pretences turned out : they became fenfible of the reafonablenefs of felf- defence againfl lawkfs povjer 5 and in order to get rid of this exotic government and religion toge- ther, the nation, after many cries to heaven. Gall their eyes over to the prince and princefs of O- ra?ige *— and juft as the knife was at our throat away the hero came, with the Protestant RELIGION AND THE LIBERTIES OF ENGLAND, in his ftandard, in his hearty and in his righteous caufe. His memory will be glorious as long as there is any fenfe of liberty, regard to religion^ or love of our country remaining , as long as we^ or our pofterity, enjoy the happinefs of our Pro- teftant fucccffion, which was one of the bleflings wrapt up in that great deliverance. 2. See what you muft expe6i upon the rettifrt of Popery in power. --*— What can be expcded from thefe principles and xh'is fpirit ? Read the book of Martyrs , the hiftory of the French and Bohemian perfecutions, and expe61: tlie dregs of that bitter cup that has gone round to fo many hi m z churches y 3 i Perfecution and Cruelty churches in Europe, Read the hiftorv of the i«- qttifetion^ and expeft a I that may be expedted from the ipirit of revenge : Revenge for injury received, added to the inltigation of a eligion, not only cruel in its nature, but making a merit of being io. The iipprehenlion is dreadful ! and the fuppofi- tion is a reproach to the common fenfe'of ourna- tion. But the annals of EngUnd ihew us, that our valour has been often more confpicuous than our underllandings, and that the tollies of one age have made hazardous work for the courage of another. So that dangers and deliverances, fooliih divifions, leading into ftraits, and bold flrokes of courage in getting out of them, have made up the chequer- work of our hiftory. I wifh it may appear, that either our dangers or de- liverances have made this age wifer. If we arc fo — then I add in the third place, 3. We fhall do all we can, confiftently with our own principles, to prenjcnt the growth of Po- pery in thefe kingdoms, and the return of txiat bloody religion. They want numbers 5 the increafing their num- bers is what they are intent upon, and muft be owned to be to their purpofe. Scripture knows them not. Antiquity is ignorant of them. It's foolifh in them to think of doing much by argu- ment. Writing is only an amufement, while they are bufy another way. To prevent their grow- ing in numbers is what every one fhould affifl in, who has any elbatc to lofe j any confcience to be diftrcfTcdj any polterity to be tender of 5 any love to his Proteitant King and country. What can be done? We mull not periecute to prevent perfecution But it is anfwered Self-defence is no perfecution. It is replied The in the Principles y 8cc. J33 The methods of our felf-defencc niuft be agreeable to the liberty of our conllitution, and the rules of our blefled religion. They know this, they make their advantage of it toward the ruin of that very conftitution they enjoy the benefit of, and under the gentle fpirit of that bleffed religi- on they feek to deitroy. For which reafon, it is with an ill grace that they plead the benefit of either oi them in their favour, who are continu- ally labouring to delh'oy both. Thofe w ho avow the extirpation of all who difFer from thcm^likGlJhmaelytheir hand is againfi every many if every man's handjhould he againft them^ have they reaion to complain? Men who are fworn to a fo- reign jurifdidtion, as their priefts are j men whofe principles and praftices will not permit us to imagine, they can give a legal fecurity to the government, either as it is Proteflant, or as it is lettled upon the revolution foot : men who if they do fwear to the government, are furniihed witn fo many evafions, equivocations, mental referva- tions, difpenfations before-hand, or abfolutions afterward j that there is hardly any hold of them 5 nor any dependance on their renouncing the ex- terminating doftrines. As foon as our conni- vance had increafed their numbers fufficiently, could we expeft they would tolerate thofe who now tolerate them, any more than in ages pafl ? Liberty of confcience^ (as one fays,) is ridiculous in the mouth of a Papifi^ and not only ridiculous but perfidious^ and injincere^ qualities infeparahle from their nature ^ for fo many ages paft. Since it is cer* tain^ they would not forbear three years^ bringing thofe to the fake, who would not go to MafSj had they once more the power in their own hands. ^ And yet I fay it again, we mufl not perfecute j M m 3 but • BayWi comment. Vol i . p. tf . 534 Perfecution and Cvudty but whatever can be done, without that, ought to be done, for feif-defence, to prevent their in- cr. afc, to rellrain their power, and to cut off op- portunity of their doing us mifchief. — - We leave that to the wifdom of the nation. In the lail: place : 4. The g/iilf of fo much blood and cruelty, is an heavy load upon that church, that will fure- ly bring her down, and link her as a milifone inrs to the fea 5 when God maketh inquifition for blood, m her will he found the blood of the faints^ and of all that were flain upon the earthy Rev. xviii. 24. It will be found belonging to her ac- count, fome way or other) as owing to her principle s^ or fhed by her infligation or with her approbation. The 'voice of thy brothers blood crieth to me from the ground^ faid God to the firft per- fccutor^ the voice of all this blood of our bre- thren has been crying from the ground a long time 5 in conjunction with the cry of the fouls under the altar. How long^ oh Lord^ holy and true^ e're thou avenge our blood ? together with the cry of the prayers of his people, who fre- quently fay Let Babylon come in remembrance before thee. Thefe cries are heard and will be anfwcred. He will judge the great whore^ that has corrupted the earthy and will avenge the blood of his firvants at her hands ^ Rev. xix. The kings of the earth, who have hitherto been ter- rified into a foolifh fubje^lion to the infolence and craft of men they ought to have controuled j men they have a rightful dominion over j thefe kings of the earth will come to their fenfesj and floall hate the whure^ and fJjall make her defolate^ and naked^ and eat her flefh^ and burn her with fire^ for God hath put it into their hearts to fulfil his will. And v/hen that blelled day fhall come, where- m the Principles^ 8cc. j 3 y wherein the angel with a mighty voice fliallpro' claim, Babylon the great ^ is fallen^ is fallen 5 there breaks out an univerfal AUelujah, that ihall fill heaven and earth with its harmony. Every harp and every tongue employed, and every foul in rapture with melodious joy. May you and I be there, and bear our par;. M m 4 The ( nn The Reafons and NeceJJity of the Refor- mation, SERMON Pre ach'd at S alter s-Hallj^ April \7^ 173 J» "B^y THOMAS LEAVESLY, Hebrews xi. 8. By faith Abraham^ when he was called to go out. into a place which he Jhould after receive for an inheritance, obeyed ; and he went out, not knowing whither he went. TH E reftlcfs attempts of the Roman power by its emiflaries every where, to bring Proteftants again into bondage, have in- fpir'd the concern for your elkblifhment in truth and liberty, which has been exprefled in a courfc of fermons in this place. Popery has been truly The Reafons and Necejfityy &c. j 3 7 (ruly reprefented to youjand the artful difguifes of it, |;ohide its frightful deformityjhavc been taken ofFj that you might fee it naked and uncolour'd. In i68f , Dr. Wake^ * the now primate of the church of England^ obferv'd j It is a long time fince it has been refolv'd by many of their Cafuifts, that it is law- ful to difguife the fentiments of their religion, not only in private conferences, but in the very pulpit itfelf, when there is a fufficient Reafon for the do- ing of it. But, fays^ he, I cannot tell whether it be fo generally known, that it is lawful for them to fet their hands, and to approve thofe books whofc principles and doftrine they diflike, by an art pecu- liar to themfelves, and which Proteitants who are ufed to fincere dealing will find it a little difficult to believe. You have been again and again warn'd of this J and their claims and principles have been fet before you truly, that you might form a judgment of them for your own conduft, and your converfe with any that are deceived, or would pervert you. If there be any true logick or reafoning in the world, we muft conclude, that a reformation, from fuch a diforder'd ftate of religion, is neceflary for all thofe who would pleafe and honour God, and adhere to Jcfus Chrift, and fave their own fouls. This is what is now incumbent on me, to make and maintain this inference, and imprefs it on your mind 5 and I am perfuaded that any but thofe that have eyes, and yet will not fee, any that will but open their eyes muft fee that. It was the moftreafonable and neceflary thing to attempt and carry on that reformation, which all the Chriftian world, except the ufurpers them- felves, required, andcry'dout forj and even thofe ufurpers were conftrain'd to make fome profefllons of • Preface to the cxpofition of the dodlrinc of the church of piglmd, 8;c. J 3 8 The Reafom and NeceJJltj of that neceiTity, and Tome feign'd fhews of in- tending to do that work themielves, that others more hearty and fincere might drop it, and leave it to their more artful management. ^ It muft be confefs'd that thefe corrupters of re- ligion had, with exquifite craft, fet the true articles of the Chriftian faith in the front of their impo- llures 3 they have own'd the divine infpiration of the facredfcripturej the articles of the apoftles creed, and more, the Nicene^ Athanafian creeds, eilablifh- ed by the councils. And what, would you reform from thefe ? Are not thefe enough to edify your fouls, and fecure your falvation ? But pray let us fee what is that long roll that is join'd with them, that muft be taken and eaten together, that we muft fwallowdown and conco6tas well as we can, though our confcience and all within us turnagainft it. Alas we find, that the 'Trent religion, Pius's creed, has given us twelve articles of Chriftian faith, only as the old Romans led their captives in triumph, while the following articles of Popery are to bear all the glory upon the neceflity of our falvation y and believing inChrift will not avail us unlefs we fwear obedience to the Pope. Now what is this but to fct Solomon's porch to the boufe of Baal^ or the temple of Dagon ? This is no Icfs impiety than that of the prieft, that poi- fon'd the emperor with a confecrated hoft. What greater difhonour can be done to the word of God, than juft to mjike it a preface to the traditions of men, whereby all the commandments of God * Anno 1 5*1 3. Adrian p;ave commiflion to his nuntio in GermaJ vy to confefs, that the confufion wascaufedby the fins of men, eC- pecially of the priefts and prelates, confelTing that fome years fince fome abominations have been committed in that holy lee ; many abufes infpiritual things, many tranfgreflions of the commandments, and laftly, all things turn'd tq the worft j fo that it may be faid, liie infirmity has pafsM from the head to the members, from the Popes to the inferior prelates, infomuch that there hath been none '^hat doth good, no not one. of the Reformation. j 3 9 God are made void ? Theie iliams of the Sama-^ Titans arc only to delay and hinder the building of the houfe of God j Let us^ fay they, build with yoUj for ivefeek your God as you do^ and we dofacn^ fice to him : * yet were they adverfaries of Judah and Benjamin, Zerubbabet and Jefhua the chief of the fathers of Ifrael declare to them, Tou have no^ thing to do with us to build an houfe to our God ^ but we our f elves together will build unto the Lord Godof IfraeU Then their enemies weakned their hands ^ and troubled them in building j and hired counfellors to fruflrate their purpofes^ all the days of Cyrus king of Pcrfia. Thus it hath been a llale artifice of evil men and feducers, to mix truth with errors, tomakepoifon pallatable, that it may be taken without fufpicion, and work without fail s and fo by catholick creeds, and the names of catholick church, and general councils and the like, manv that have had adetef- tation for the encroachments of Popes, and their court and confiftories, are yet kept ■ eiigioufly in the communion of the i^^??^^/?/ church, as they efteem it J but for you fellow Proteftants, we fay, as the apofliey^?^;^, i John ii. 1 1 . We have not preached^ and written to you^ becaufe you know not the truth ^ but hecaufe you know it^ and that no lye is of the truth. Our adverfaries with a fovereign impudence would face us down, that notwithf!anding all v/e have and can fay of the incroachments and ufurpa- tionsjtyranny and corruptions oixh^ Roman church, we can have no right to feparate from her and reform ourfelves, and enter into a communion v/ith thofe that think themfelves called of God fo to do,but that we mull be damnable hereticks andfchifmaticks for attempting and perfifling in it. And that altho' the Roman church were indeed become heretical and idolatrous, and whatever we charge upon her do6lrine and worfhip, ftill we mull; be under the guilt of fchifm, and fuffcr the confequences of it. That ^ Ezra iv. a, 5. 5 4<5 T'^^ Reafons and NeceJJity That it is not lawful to make any change of religi- on * without the Pope and a council -j". And fo they admit that monflrous canon, If we fee the Pope negle6ting his own falvation and that of his brethren, unprofitable, regardleis of his work, fi- lent of all good j that he hurts his own falvation, drawing with him innumerable people to the utmoft mifery, to be puniihed with him eternally with many llripes Yet no man ought to reprove him or chaftife his faults, becaufe he is to judge all the world, unlefs one knows that he err in the faiih, + ——So the general ot the des LaineZy in his fufFrage : None can reform the Roman church, for thefervant is not above his Lord. You will furely fee we have a contrary pattern before us in the text, and that the good reformers of the fixteenth century, and all that follow them, as the apoftle Paul fpeaks to the Romans^ walk in the fteps of that faith of our father Abraham ^^. When the God of glory ap- peared to him and convinced him of the ungodlinefs of idolatry, and made himfelf known to him, and called him to go out from that idolatrous commu- nion, he had been brought up in j he obeyed at all adventures, and goes out in the llrength of faith, and commits himfelf to the conduct of providence, in firm dependance on God's promife, and refigna- tionto his will. You will eafily fc^ the fenfe and fpirit of my text fhine in what I fhall offer to you, and ftrongly prov- ing the ncceflity, and Shewing the reafons of that reformation that we adhere to and maintain. Now it was not written for his fake alone^ that it was impu- ted to him 5 but for us alfo^ to whom it fhall be impu* tedy if we believe on him that raifedup Jefus our Lord from the dead tt* Ifliall ♦ Bdnlfaee, Bifliop of Mayence, t Dccret. Giat. Dift. 40. 4^ F. Faul, 711. ** Rom. iv. 11. tt Rom, iv. 2j, 24, of the Reformation. 541 I fhall endeavour to difcharge what isafligned me, I. In confidering dillinftly the reformation that we fpeak of, and ihew you what we refer to and mean by it. II. The reafons and neceffity of it -, and con- clude. As to the firft, the reformation : We don't pretend to fet up the happy and glo- rious inftruments of it as a new ecclefiailical judi- cature, and to account for all the incidents, and every ftep of that wonderful work. We don't eredb a proteftant fupremacy and infal- libility upon the ruins of the papal, nor undertake to maintain all the doftrines oi Luther and ZuingliuSj or Calvin^ or the churches of France^ or England^ or Scotland, This would be to build up again what we have deftroy'd, and to ruin that liberty of exa- mining and proving all things, that we may hold faft that which is good. The word reformation looks back to an ori- ginal reftitude eftablifhed by God in the very nature of things, and declar'd and fettled by the only fu- preme authority of God himfelf, by thofe whom we are fure he empowered and qualify'd j and where thefe are contradi6ted, we mayrejed all pretenders to a divine authority 5 To the law and to the tefti^ tnony. God has given man his underftanding to thispur- pofe, which has an original liberty and power to obferve things, and enquire and judge with due care and circumfpeftion, to difcern between right and wron^, good and evil, that we might try things which din-iT, and approve things that are excellent *. And whoever would engage our fubmifHon, muft do it by commending themjelve^ to our confcience in the fight of God^ i?y the manifejiation of the truth f. Wc » Phil. i. 9, 10^ f » Cor. iv. t. J 4 ^ The Reafons and NeceJJity We have a fure rule in the gofpel of Chrift, e- flablifhcdby an -anathema infinitely dreadful: But though we ^ or an angel froyn heaven^ preach any other gofpel toyoii^ than that we have preached^ let him h^ accurfed. As we [aid before^ [o fay I now again^ if any preach another gofpel unto you ^ than that you have received^ let him be accurfed.^ 'Tis no new thing in the world for men to break through the divine and ilicred fcttkments of religion^ and to pervert the gofpel of Chrill. There ever were falfe pro- phets and falfe apoilles : Satan himfelf is tranf- formed into an angel of light : thofe who fat in the chair of Mojes had leavened the Jewifo religion, and were to be heard with great caution, notwithftan- ding the authority they had received 3 and when they became enemies to the great reformation that Chrift had undertaken, they were to be no farther regarded. Reformation itfelf has two eflcntial and com- prehenfive parts : I . Detecting and difclaiming, renouncing and forfaking all falfe authority, and every corruption of the fure inftitutions of religion, which we have received from God. The apoftle lliles gofpel times, the time of reformation^ lop^tLax; ■. * importing the end and occafionof Chrift's appearing in the world, when things were lapfed into utter diforder, whereby God was difhonoured and difpleafed^ fad confufion and lamentable darknefs, and miflaken notions of God and religion, fpread and prevailing in the world, to the dillionour of God, and cor*- rupting the minds and manners of men, and making their lives flagitious, and fo dellroying the hopes of that great falvation God had formed men for, and which he intended in all the inftitutions of re- ligion. Whatever, therefore, oppofes this great defign of Chrift's coming, is to be reiilled 5 we muft depart from it, and proteft againft it. 2. Thr t Gal. i. 8, 9. * Hcb.ix. 10. of the Reformation. 545 2. The fecond part of reformation is an a6bual return to that fimplicity of fubje6tion and obedi- ence, that we owe only to the great author and fi- nifherof our faith. He came to reform the world^ and lead men back to the right ways of God, which he hath imprelfed onthe confcience, andpubliihed by his prophets, and mefTengers, and ambaffadors to the world. We were like fieep going afiray^ but now are returned unto the fljepherd and hijloop of our fouls, "t" Thieves and robbers had cUmbed into the fheephold, to fleece and devour the ilieep, ^ when their voice, their very fpeech, their doctrines be- wrayed them y we mull: not follov/, but flee from them. But when we hear the voice of Chriil, and he calleth us , and leads us out, and goes before us^ we follow him, for we know his voice^ and are, as we ought to be, allured it is he and not another that calls, and leads us. II. The fecond thing we ought to open to you is, the reafon and necellity of that reformation, which was begun in fo remarkable and wonderful a manner, in the beginning of the 1 5th century.— The occafions and calls for it were many, and ex- tremely prelHng > the liberty of mens underiland- ingand confcience violated in the moil infolentand outragious manner > their di61:ates fupprefied and flifled \ the true and original fettlements of religi- on by God and Chrift vacated and defeated, and dominion over the faith and confciences of men cruelly exercis'd : and the original charters of the children of God were conccal'd, with evident erafements and falfe glofles. The Roman pontiff fct up an empire of darknefs, and, as a flrong man armed, kept the houfe as his own property. Inllead of the fubjection and allegiance v/e owe to God and Chrift, and that humble and fincere obedience that we are to yield to the gofpel, the papal claims en- grof but a- bominations of every kind. This made him think, how is the world abufed ? Oh that they could fee this to open their eyes ! Is this his holi- nefs that gives pardons, and indulgences, and ca- nonizes faints ? are thefe the people that muft give out laws and rules of religion to the whole world ? This made him ready to renounce Chriftianity^ till the opportunity of reading a Latin teftament re- lieved him, and gavie him confolation > but made it Utterly impolTible to believe, that the Pope was the univerfal vicar of Chrift j but made appear that Chrift was the head of his church, the church his body, the faithful his members. Not one word of Pope or Cardinals^ or any that belonged to them j but examples and exhortations to humility, godli- nefs, chaftity, charity, renouncing the world and its pomps, its granduresj its vanities, its riches and pleafures, by mailer and difciples. But all things direftly contrary in the Popes and the whole court. Nothing can be more manifeft than that the papal pretenfions of fovereignty muft deftroy the liberty of our underftanding, and divert men from enqui- ring after the mind and will of God, and ftudying the mind of Chrift : for I think I may fay, in truth, that half fo much has not been faid of our obedi* ence to Chrift, as has been faid for his pretended vi- car, and the ufurped power of what they call the church. I ihall fet before you claims of the pon- tiff of Reme^ as they are drawn up by the excel- lent Dr. Barrow^ who has thoroughly examined and effe6i:ually demolilhed them, n;iz. ^' That to the Pope, a fovereign monarch by fandlion of the whole church, do appertain royal prerogatives, N a called * Qto.p, 31. 54^ 7^^ Re af oris and Necejfity called Regalia Petri^ in the oath prefcribed to the billiops \ fuch as thefe which follow. To be fuperior to the whole church, and to its rcprcientative in a general fynod of biihops. To convocate general fynods at his pleafure, all biihops being obliged to attend on his fummons. To pre- fide in fynods, fo as to fuggeft matter, promote, obllru(5b, over- rule all the debates in them. To con- firm or invalidate their determinations, giving life to them by his aflent 5 or fubftrafting it by hisDifTent. To define points of dodrine, or to decide contro- verfies authoritatively. To enaft, fufpend, dif- pcnfe with ecclefiaftical laws and canons. To relax or evacuate eccleliaftical cenfures, by indulgence and pardon. To void promifes, oaths, obligations to laws, by his difpenfations. To be the fountain of all pailoral jurifdiftion and dignity. And after many others. To be himlelf unaccountable for any of his do- ings, exempt from judgment, and liable to no re-? proof To fummon and commifllonate foldiers, by croifade, to fight againft and deflroy infidels, {3c, Now, brethren, is it fit for any men in their fenfes to own fuch claims as thefe ? Can there be any fafety or liberty, truth or juftice, where thefe pow- ers are granted to any mortal? Did the keys of the kingdom of heaven, given to St. Peter ^ intend any thing foboundlcfs and abfolute in itfelf, andfo op- prcmve and enilaving to the world? Who then would be a Chriflian ? Is the yoke eafy, £5?^. Thefe powers liave iomctimesmet with fome check and contriidi6tion, but of no effeft and continu- ance 5 and whatever was refum'd by fome councils, as that of Confia?Ke and Bafil^ was loft again, and in a filcnt, but effc6tua], way refum'd by the coun- cil of 7r^«/, by the claufe. Proponent ihus Legatis^ and by the referring all things to the Pope's confir- mation, and falvo to his authority. So that the council of the Reformation. J47 council of TreyU^ fo earn cftly de fired by emperors and kings, to fettle the difordcrM ftate of religion, was coududed by the court of 72o;»^ to defeat all at- tempts for reformation * It remain'd therefore, that all that were convinced of the very corrupt ftate of religion in the Roman communion fhould carry on their proteftations, and reform themfelves in the bell: manner they could, to advance the hon- our and obtain the favour of God, and their own peace and edification. Therefore our learned and pious bilhop Jewel writes to his friend in Italy^ Sig- nior Sciplo > When you fee that all things arc moft unjullly handled, that nothing is fincercly and fairly carried in the council, you may not wonder that our men had rather tarry at home, than take fo longandidle a journey, in which they ihall both lofe their labour and betray their caufe. You will fay, It is not lawful to make a change in religion without order from the Pope and the gene- ralcouncil. Yet the Popes have changed almoft the whole ftate of the primitive church, without any council at all. For, what ? While the Pope aflembleth the council, and the biftiops and abbots return home, will they have God's people in the mean time to be deceiv'd, to err, to miftakc themfelves, to be over- whelm'd with errors, and want the knowledge of God, and to be carried to everlafting deftrudi- on? Is it not lawful for any of us to believe in Chrift, to profefs the gofpel, to ferve God aright, to fly fuperftition and idolatry, except they will give us leave ? N n 2. The 548 T'he Re af oris and NeceJJity The ftate ot God's children were molt miferjtble, if, there being (o many errors ;ind fo generally fpread, and fo grofs, fo blind^ fo foul, fo perfpi- cuous, and manifeft, that even our adverfaries themfclves are not able to deny them, nothing could be done without the whole world could meet in a general council. Thus he rcafonably expoftulates, and makes it evident, that corruptions in religion muft not be fufFer'd to go on without obfervation and detec- tion, without oppofition and reformation : That we may reform ourfelves in England^ and that eve- ry country, city, or church may do fo, without getting a licence from the Pope and a council, Muft the word and commands of God, which we arc fure are his, and the gofpcl of Chrift Hay for letters of commendation from them ? Muft we ask leave of any mortal man to open our eyes, to ufc our underftanding, to (tck God and Vv^orfhip him, as our confcience directs and he commands ? Muft we, who were baptized into the obfervance of all that Chrilt commanded, ne- glc(5t to read his gofpel, and inftead of the com- mandments of Chrilt obfervc the arbitrary com- mands of a man, that will call himfelf the head and the mafter of the church. Thefe demands are impious and fhocking to thofe that read the teltamcnt, and believe the fufficiency and faithful- nefs of the apoltles of Chrift in delivering to us all things they had received of him, and declaring to us the whole counfel of God. The means of acquiring the methods of ufing their beloved prerogatives, and the mifchiefs they have caufcd in the world, gave the loudeft call to thinking and fober men to difovvn and condemn them. From the beginning it was not foj nor is It pretended to be the original ftate of Chriftiani- ty. Wicked and worldly men, getting into office in the churchy purfued the gratification of their luft of the Reformation. 549 luft of power, and pomp and riches, abufed the rerpe6l that was Ihown to them for the fikc of Chriil and his gofpel by people of limplicity, and by emperors that were converted to the Chriflian faith. All the changes in the empire were watch- ed for opportunities to aggrandize their power > till at lail Boniface III. by wicked compliances with a murderer and ufurper, Phocas^ got the title of head of the church and unherfal bifiop j and then their power increafed prodigioufly, and his fucceflbrs always took the advantage of the weak- ncfs of the Greek emperors and the diforders in /- taly^ to encreafe their authority by policy and violence s and to declare war againll emperors, to whom before they had been fubje6t. ^ So that the Qm'^tvox Babaroffa in iifo. writes to the princes of Germany J That the Popes being enriched by the emperor, now undertake to dethrone kings, and princes, and will have none equal with them- fclves: That they afpire to divinity itfelf, and that they would be no leis feared and adored than God bimfeif, nay even more; and that the ChrifHan religion hath no greater enemies than they. Their authority has been ufed to raife the mofl; bloody wars, and by the curfed projecls of Croi-' fado's to engage Chriflian princes and people to weaken thcmfelves and harrafs and deftroy one an- other, that they might be a prey to the Popes, and incapable of deknding their own privileges and the immunities of their country. Their bloody cruelties executed by thefe have been juftly pre- fcnted, to your horror and amazements and yet half has not been told you. Another ufc of their ufurped authority will lead me diredly to the necefTity of the reformation •, that was, the moil fcandalous means of railing money by indulgences 5 which, as you have heard, was the chief deiign of the invention of purgato- Nn 3 *ry> * Richard, hifl. concil. gener. Avcnt'm, hift. Bo. 550 The Reafbns and NeceJJity xy -y before which no body troubled their heads about indulgences, as Fijher bifhop of Rochefler declares in his book againft Z/z/Z^^r, Artie. 13. This was the awakening impolition that made all men feel the cruel bondage y this deteded the greedinefs or filthy lucre, that utterly deftroyed the moft canonical pretences of the bifhop of Rome. PopcZ.^^ X. who, as Father P^?/^/ fets him forth , had a noble birth and education, good parts, fin- gular learning, in humanity, goodnefs, and a fwect planner in treating affairs, a great inclination to favour thofe that were learned j would have been a Pope abfolutely complete, if with thefe he had join'd Tome knowledge in things that concern religion, and fome more propenfion to piety j of both which he feemed carelefs. When money mufb be had, by the advice of Lorenzo Pucci^ one of his Cardinals, he fends out a plenary indulgence as JJrhanW. had done, to fet on foot the holy war and after, the fame indulgences were given for taking arms againfl them, that would not obey the churchy and inr finite exacliions were made under thofe pretences. Now all that would give money might have full pardons, even for thofe that were dead, that they fhould be freed from purgatory. 'Thuanus fays, that he fcnt his bulls throughout Chriflen- dom to raife money for his immenfe cxpences, pro- mifing the expiation of all fins, and eternal life, at a fet price and rate, according to the nature of the crimes j and he appointed a treafury, and que- flors, and preachers to fet forth the value and ef- ficacy of thefe indulgences. Then rofe Luther^ a Monk, who refuted Jind cxpofed the difcourfes of the preachers, queilions the Pope's power to give indulgences, and pro- ceeds to examine the doctrines of Popery, and finds them corrupted and dcprav'd, and publifhes ninety' of the Reformation. 5 y i ninety-five thefes: and thus the dawn of the re- formation appeared, after a long and dark night, and nothing was able to Hop the progrefs of it. Many others arife with an unfeigned zeal for truth, and are by no means either to be bribed or deterred, till they had laid open the reigning corruption and abufes, and brought back Chrillians to the pure word of God, and the holy inftitutions of Jefus Chrift. In all this the hand of God appeared, and the true fpring of the neceflity was from him 5 he fpake and it was done, he commanded and it Itood fail. He faid, let there be light, and there was light. 'Twas the call of God to come out from the communion, whofe errors and impieties have been prov'd to you. The neceflity I am confider- ing, to which all the foregoing difcourfe refers, operated mightily upon the chofen veiTels of the reformation, whofe language was as the apoftles, JVe cannot but [peak the things which we have feen and heard *. The word of God was in their heart as a burning fire fhut up in their bones, as Jeremiah fpeaks, I was weary with forbearing^ I could not ft ay. There was a neceflity imprefs'd on their mind ^ and this will not be difficult to make evident, nor ap- pear ridiculous to fober minds, when a Cicero could lay, Nemo fine afflatu divino verh magnus. There was a magnanimity in the firil reformers, that muft always perpetuate their memories to the glory of God 5 and we fhould hope and pray, that the refi- due of that fpirit may revive that work, and make a reformation flourifh again. I muft own that when we fpeak of necefHty in common difcourfe, we mean many times the con- nection of certain things or a6bions, with ends pro- pofed and intended, either to efcape evil or attain good 5 we alfo by it exprefs natural and flrong in- clinations prevailing againft fome weaker biafs and propenfion j or we mean fomewhat that is fit and N n 4 proper * A£ls iv. x 'tis fo diffe- rent in our cafe, that it is a wonder and furprife, that fuch an event ihould appear in the world : that when the world lieth in wickednefs, and all men fhun danger, fhift off labour, and love their cafe, that any lliould concern themielves in fuch an affair. Whc7i a firong man arm' d keeps his palace^ his goods are in peace -y^ and who would care to attack and provoke him? What is every one's concern is no body's bufinefs. A neceflity in the cafe is moil evident. Could men undertake fuch a work with- out prcfling motives ? The diiHculties and dangers, the adverfaries and enemies make it fure, that what- ever wa? the fpring, the necellity was inevitable. We eftimate the itrcngth ot any fpring by the weight it moves, and every weight by its counter- poifc. Look therefore how few, how mean, how defpifed, the firii: acircrs in this caufe were. Matheo Lcngi^ as Father P^^/ tells us, p. f^-. It is not to be omitted, fays he, that Cardinal Matheo Langi^ ' archbifliop of Saltzbt'.rg^ told every one, that the reformation of the mafs was honcft, the liberty of meats convenient, and the demand juit to be dif- burthcncd of fo many commandments of men : but t\\^lz^oor Monk jJjould reform all^ was not to be en- dur\l. W hen the long arms of the Pope, the em- peror's jealoufy of his power, the prejudices of an old religion, flood in their way, what could keep up their courage or engage them to move a llep r hov/ could Z.v/;i/(?^- venture into IVcrmes^ where he had fo many enem.ies? They knew that bonds and afHi^lions attended them. They knew Vv^hat were the thrcatnings of their enemies > The kings of the earth fiocd kp^ and the rk^ler solvere gathered to- gethei: * Lukexi. ii. of the Reformation^ 5-53 gether againft them ^. How many mercenary pens and vile tongues employ'd to calumniate them? how many wheedling and cajoling offers, the mitres and the purple to allure them ? One exhorts the Pope to convince them with chains and fire 5 all princes applied to withdraw their prote6bion. The Cardinal Volterra^ who had difcouraged Adri- an VI. from his attempts for reformation as an end- lefs work, tells him, hcrefies were not to be extin- guifhed by reformation, but Crufadoes > by exciting princes and people to root them out > that Innocent III. did happily thus opprefs the^^/^/^^/^/^j oiLan- guedoc^ and other Popes the Waldenfes^ Picards^ and poor men of Lions : that there would not be wanting in G^r;;?^^;^y many princes, who in cafe the Pope would give them leave to feize themfelves of the ftates of Luther's favourers, would greedily embrace the condition : and that he might caufe many people to follow them, by granting indul- gences and pardons, to whofoever would afliil them. You fee what threatned them. They went on with the vv^ork, tho' Pope^r/f/^;^ VI. had the confcience and humanity to complain, that the condition of Popes was mifcrable, feeing it was plain, that they could do no good, tho' they defi- red and endeavoured to do it 5 and that it was not pofiible to effect any one point of reformation. Thefc accounts taken out of the diary of the biihop of Fabiano^ by F'Athcr Paul ^ p. 24. The neceffities and perfecutions, the wars, the aiTaults and plundering they were expofed to, the routs and ruins that they fuftain'd, demonilrated a mighty necelTity that carry'd them on in their work : that, as theapoftlefpeaks, a necsjjity is laid on me. They knew the fate of thofe that had fuf- fer'd in the fanie caufc> the cruel death o'z J&hn Ilufs and Jerom of Prague^ the bloody wars of Bo- hemia^ the fufferings that attended even their glo- rious * Afts ir. 2^, J y 4 ^^ Reafom and Necejfitj rious fuccefles under Zifca^ and the mifcry at laft brought on thcna by the pcj^fidioufnefs of fome among themfelves. Thefe things could not be un*- thought of, but they were counterbalanc'd, as in our text, hy faith ^ and a divine call. It could by no means fatisfy their confcience to be told, that ^ Luther ought not to be excus'd by the fcandals and grievances of the church of Rome > for in cafe they were true, yet ought they not to forfake the Catholick unity, but rather fupport what was amifs with all patience. It was a brave anfwer of Luther to an emperor, demanding his revocation, That he could not revoke any thing he had written or taught, if he were not convinced by the fcriptures, or evident reafon. He would indeed fubmit to a future council, if fentence were to be given on the articles drawn out of his book, according to the fcriptures. And when he was ask'd, What remedy ought to be us'd to compofe the troubles ? He an- fwered, Thofe only propofed by Gamaliel to the y^wj, That if the enterprize were of man it would vanifh, but if it came from God it was impoifibic to hinder it. And that might give fatisfa6bion to the Pope 5 becaufe all men ought to reft fecure, as he, Luther^ did, that if his defign came not from God, it would perifh in a fhort time. You fee here, that a neceffity was prevailing againft all the the common fears and hopes of men.— -The zeal of God's houfe, as Luther declared, had animated and fupported him 5 and when he own'dhis books, he boldly declares, It was too manifeft that all the countries of Chriftcndom were opprefs'd, and groaned under the bondage j and that to retraft, would be to confirm the tyranny. He turned him- fclf to the emperor and princes, faying. It was a blefTing of God when the true doftrine came to be made manifeft, and to rcjed: it was to draw on us extreme calamities. The * F. ?mU p. 18. of the Reformation. 5 y y The eleftor Palatine was then obliged to inter- pofe> or he had been then delivered up, had not that prince protefted, That he would never draw on Germany the infamy of not keeping the publick faith to ferveprielb. We have own'd the hand of God, we have proved the ftrong fenfations of their own hearts in the reformers. We are now to confider, thirdly^ the feveral things that conftitute this neceility, and caufe thefe inclinations for reformation from Pope- ry : 'Tis lamentable that fo few minds are rightly difpos'd for this, and that, from various caufes, multitudes are unmoveable in this concern. Per- fons dead to wifdom, virtue, and religion, that have no thought or reflexion, that love and fit in darknefs, we leave out of the cafe 5 for when we fpeak of reafonand neceflity, wefuppofe that men ufe their fenfe and reafon j that this neceflity is the poife and fpring that moves intelligent agents. Reafon and intereft, or felf- prefer vat ion and defence, religion and confcience towards God, which obli- geth to benevolence towards all men, are the con- ihtuents of this neceflity. I . There are fome things abhorrent to nature. Innocent and uncorrupted nature has fome itrong antipathies, that arife to an indignation that cannot bear fome objefts. Falfhood and forgery, tyranny and oppreflion, injufliice and cruelty, hypocritical pretences to religion, only to accomplilh fecular and worldly purpofes > fuch appearances indeed were fufficient to induce us to what I have defin'd the Reformation to be. Jugglers and impoftors had made a prey of unwary fouls, abus'd their igno- rance and credulity, made them the tools of their wicked purpofes to their own ruin, their in- gratitude to emperors that had enriched and raifed them, perverting noble inftitutions from their pro- per deiigns and ufe 5 the mercilefs authors of ge- neral J 5 (^ The Reafons and NeceJ/ity neral calamities and great mifchicfs. More than T'rent anathemas are denqunced againll fuch as thefe. The mind of man is fufceptive of noble paffions and affections > no tyrants could be fecure where honour and confcicnce reign in the hearts of men. The wou d ferve them as the Romans did the mem-^ y of Paul IV. before he was well dead, all was tumult in Rome from the great hatred the people had conceived againft him. The heads of the Pope's ftatues were beaten off and drawn through the ftreets 5 the inquifition he had been fo fond of burnt, and the prifoncrs releafedj and all the moveable arms and monuments of the houfe of Carafa torn in pieces. So that you fee there are fuch circumilances of things here, that if men hold thejr peace the ftones of the ffreet cry out. 2. A neceffity of intereft, felf-prefervation and (defence. The claims ot the papacy are fufEciently evident, that they opprefs our liberties, challenge all our properties, bring us under the lafh. of mofl terrible cenfures, and that direful excommunica- tion, that through the ignorance and bigotry of the people hath been the difgracc and ruin of many illuftrious princes and their dominions. Sixtus ^uintus^ who had been, as fome tell us, originally a hog-driver, and rofe to the Popedom to feed the ftccpof Chrift, had theinfolence to excommuni- cate Henry IV. of France^ * and to declare him in- capable of fuccecding to the crown 5 proudly boait- ing, that he being in the high flation and in the full power that the King of Kings and Lord of Lords had given him, he declared him and others hcrcticks, and every body knows th'c confequences of that. They can tell kings with a moll haughty air, that if they touch their power or take from them * Moycns furs & hon^tes pour !a convcrf dcs heretiquc?. Mes. life ofii. IV. p. 367. of the Reformation, 557 them their obedience,! they will take from them their kingdom and the communion of Chriftendom > that their pen, ink, and paper, that is, their bulls, are not inferior to thofe of kings, to their arrets anda6bsof Parliament. The pride and power of the Roman pontiff has been abated by the blelTed reformation, but they Hill have the fame inclinations to tyranny, and only want opportunity to aft over again the fame pride and violence by which fo many have been made mi- ferable. 3 . The main fpring and force of this is confci- ence^ thefenfe of our duty to God. This appeared in all the Heps of the reformation, and nothing elfe could have engaged the reformers to difturb the courfe of error and the reign of Popery at fo great a hazard, and with fo unequal forces. But confci'* ence is a heavy weighty grave pondus 5 the call of God an awful found, and the firm perfuafion of this an all-fufficient fupport. Faith will bear us up and carry us on. Whatever peace and emolument we might have fecured by filence and fubmiffion to long continued ufurpations, the call of God would havedifturbed all our tranquillity. Whatever they that impudent- ly call themfelves the church, and the only catho- lick church, the only true miniftry and paftors, may with noife and confidence challenge, we fee clearly their impoftures and corruptions, their fu- perftition and idolatry, their antichriftian doc- trines and oppofition to the truths of the gofpel 5 and are fure that God calls us and all perfons to whom his word comes, to feparate and come out from among them. The record of this call and command to Abraham^ with the commendation of his faith fet before us as an example to us, become a real call to us, as if the God of glory that appeared to him had appeared to us. Chrill and his apoftles by preaching and delivering the gofpel truth, and J y 8 The Reafom and NeceJ/lty by warning us of falfe apoftles and deceitful work- crs, call ail men every whereto adhere to the truth as it is injefus. The miniltry that they inftituted we are bound to fetup: * the afTemblies of Chriftians which they commanded we are bound to frequent : the facra- ments they inllituted we are bound to obferve : and wearefure, that where two or three are met toge- ther in the name of Chrilt, he will be with them > they have his authority^ and Ihall have hisbleiTing. Nowfhouldwe negleA his call, or corrupt his in- ftitutions, we tremble at the anathema that would then indeed belong to us.— God fpeaks, as he did to Pharaoh by Mojes and Aaron^ Let my people go : and Proteltanrs fay, as they. Let usfacrifice unto the Lord our God, lelthe falluponus.-— AVeknow that if we deny Chrift before men, he will deny us before his Father. Confcicnce obliges us to be concerned for the honour of God 5 his name is con- cerned, and his good ways are blafphemed, the re- ligion of the blelledjefus mifreprefented and made contemptible to infidels, who from their notions of it from the principles and practices, and thefu- perftitious ceremonies of the Roman church . Zeal therefore for the honour of our Redeemer excites us. The dangerous delufions of a multitude of poor fouls move our compafHon, and we cannot but think our feparation from the Roman communion neccflary 5 to hold out a light of warning anddi- reftion • C/;?« Come out of her, my people, that ye be not partaker of her fins, and that ye re- ceive not of her plagues— for ftrong is the Lord God, who judgeth her. Should we not then go out, Ihould we ever think of returning ? Who would not leave Jerufalem itfelf, as the firll Chrilli- ans did, when they are warned of God ? for even the temple of God itfelf can be no fecurity to thofe that had crucified the fon of God, and refufed to have him reign over them 5 much lefs can the pre- tended vicar of Chrift prote6t thofe by his indul^ gences, abfolutions and pardons, who join them- lelves to the corrupters of the gofpel of Chrift. Therefore let us continue Proteftants indeed, and we {hall not in the end repent of any labours, ha- zards or expences, that it may coft us. Let us ad- here to our bible ; let us be humble and cautious, look to God by daily fervent prayer, that he that has called us to go out of Babylon^ would conduft us to the end. Let * Rc7. Xfiii, 4, 3, 5 6o The Reafons and Necejfit^ Let us be humble and cautious, not too fevere up- on imperfect, differing or erring Proteilants : let us keep our own confcience void of offence, and leave others to their great mafler. Let us not feek < the praife of men, or be difcouraged at their cen- fures. Judge nothing before its time, but wait for that time, when every one fhall receive their praife of God. We rejoice in the reformation of Germany^ Swif- ferlandy Geneva^ France (as it once was, oh that it werefuch now) and the churches of England and Scotland! but our reformation mull: be according to our hght, from the word of God and the diftates of a fincerely enquiring confcience 5 we mull fo -worfhip God as we think will be moll acceptable to him, and leave others fo to do, without uncharita- ble cenfures or any feparation j but what we are forced to by unlawful terms of communion infill- ed on, and impofed on us. To this we have a call of God, and let us commit ourfelves to him, and obey it faithfully, and his promifes will be made food to the full : fo I fliall conclude, as this lefture eganj Let us maintain a becoming ^V^/o^/)', lefi^ as the ferpent heguiled Eve through his fubtilty^ our minds Jhould he corrupted from the fimplicity that is in Chrilljefus. ( 5^^ ) A S EC OND DISCOURSE CONCERNING T^ranjubjlantiation : INWHICHTHE Sixth Chapter of St. Johr!s> Goipel is particularly confidered. Preach'd at Salten-Hall^ April \Zy \7l^* By IV, HARRIS^ D.D. John vi. fS- Verily, verily, I fay unto you. Except ye eat theflejh of the fon of man, and drink his bloody ye have no Itfe in you, THO' the principal fupport of the doarine of T'ranfubftantiation is drawn from the words of the inftitution of theLord's-fup- per, which I have already confidered y yet becaufe this difcourfe of our Lord in this chapter is O o made ^6z A Second Difcourfe made great ufe of to this purpofe by the Popiili writers, and particularly infilled on in the late Pro- feffion bf faith^ and is the only place in the New Teliament beiides, which can give any colour or countenance to it > I have therefore thought it might be proper to confider "this matter at this time, which has been fo often miftaken by them, and perhaps is not always diilindly underftood among ourlelves. It will be fufficient to the prefent purpofe, and lead us to take in the whole chapter, fo far as it relates to this fubjeft, to confider a little particularly thele two enquiries: i. Whether this difcourfe of our Lord has any dired relation to the Lord'S'fupper? z. If it has any reference to it, Whether there is any ground in it for thedoftrinc of Tranfubfiantiation ? I. Whether it has any dire^ relation to the Lord's- fupper : /. e. Whether this was the primary defignof it, and what our Lord intended to inftruA the peo- ple about at this time : If it was not, there can be no pretence for this dodrine in this difcourfe j and that it has no dire^ relation to it will I think fuffi- ciently appear, by confidering all the circumllances of the cafe, and fixing the true fenfe of it, viz. the occafion of fpeaking it i the perfons to whom it was direfted ^ the time of it, and the proper meaning of it, as here explained by our Lord himfelf. I . Let us confider to this purpofe the occafion of it. If we confult the former part of the chapter, we fiiall find that this was the miracle of the loaves j and the mention of the mama in the wildernefs. When our Lord having crofled the fea, or the lake of Galilee m that part of it which waflies the city of 'Tiberias^ which was built by Herod in honour of Tiberius C^far-y and went into the defert for greater retirement, the multitude who had feenhis miracles followed him. The compafiionate Re- deemer, com'^nitngTrcinfuhfianUaUoH. ^6^ deemer, who was concerned for the bodies as ^v'cll as the fouls of the men, was folicitous for their re- frefhment in fo defolate a place, znd fed five thoufand Tnen^ he fides the "women and children^ w\x\\five barley loaves^ and two fimall fifioes : John vi. n. A fmail provifion for fo great a number 5 but he knew what he would do j ver. 6. for when they were all filled they gathered the fragments together ^ and filled twelve baskets with the fragments which remained over and above to them who had eaten^ ver. ii, i J. Each of the twelve difciples filled his basket with frag- ments, as they had diftributed the loaves to the people. Upon the fight of this miracle the multi- tude were fo flruck with amazement and convi6ti- on, that they faid, This is of a truth that prophet who fi^ould come into the world ^ ver. 14. i.e. thepro^ riiifed Mefiiah who has been fo long expe61:ed : jtnd in the fudden tranfport of their zeal, were for taking him by force and making him their king^ ver. i f . They were for lifting under him as their head and chief, agreeably to the worldly notions and fpirit of the carnal 7fw.f, expecbing probably under fuch a captain to be delivered from the power of the Ro* Titans^ as the Ifraelites were by Moj^s fromi the^^^^- tians. When they came back to Capernaum the next day, folio widgjefus and the difciples who depart- ed the evening before, our Lord knowing the tem- per of their minds, and the motives of their a6bion, reproved them for their worldly-mindedrtefs ^ Ye' feek me not becaufe ye faw the miracle^ and attended to the true dcfign of it,- but becaufe ye did eat of the loaves and were filled y ver. 11. and called off their minds from earthly things, and put them upon be- lieving in him. He took the advantage of feeding their bodies to inftru6t their minds. They took offence at the freedom he ufcd with them, and altered their mind and behaviour towards him : So changeable and ineonftant is the mind of the mul- Q b 2r titudc. 5<^4 ^ Second Utfcourfe titude, and fo eafily, and fometimes unreafonably, do they run into the greateft extremes. They now demanded a lign of him \ PFhat ftgnjheweft thou then^ that we may believe ? What do ft thou work ? This was very unreafonable, when the multitude had followed him over thefea, becaufc they /^w /^/:?(? miracles he had done on them ivho were difeajed y John vi. ver.i. and they had feen the miracles of the loaves but the day before. Upon this occafion, they tell him of the manna in the wiidernefs > Our fathers did eat manna in the wiidernefs^ as 'tis written^ He gave them bread from heaven^ ver. 31. q. d. If thou wouldft have us believe on thee, let us fee fuch a miracle as Mofes wrought in the wiidernefs, when he fed a whole nation of men for forty years, with bread frorn heaven. This was faid by way of di- minution and difparagement of the miracle he had wrought. Thefe two things occafioned our Lord's difcourfe in the following part of the chapter, and led him to (peak of himfelf in this manner, under the figure of the bread of God^ and the bread from heaven : ver. 31, 33. a way of fpeaking familiar in our Lord's difcourfcs, and common among the Jews. So he took occalion from thcwater of Jacob's welly to difcourfe to the woman of Samaria^ of the w^- ters of life. chap. iv. This therefore was very agreeable to the occaiion, and a natural tranfition to fuchadefcriptionof himfelf, without any need tofuppofe the facrament intended by it, which is not once mentioned throughout the whole chapter, nor any of the outward figns which belong to it; and which the occalion did not at all lead him to. This will further appear if you coniider, z. The/)^fy6^;/j who were fpokcnto. 'Tis plain irom the beginning of the chapter, that they were the people of Caper natnn^ who had followed him into the defert, and feen his miracles •, and that they were fpoken in the fynagogue, where our Lord was concerning TranfuhjlanttaUon. y (J j was ufed to take all opportunities of inftru6ting the people, and teaching his dod-rine 3 Tthefe things [aid he in the fynagogue as he t might at Capernaum. John vi. fp. Now it will be to our prefent purpofe to conii- der the temper and character under which they are here reprciented. It plainly appears, that they were worldly-minded and iniincere 5 for they follow - ed him not for the miracle^ but for the loaves^ ver. 2(5. and only to be fed and entertained by him, without their own labour and care. They were offended at him when he calls them to feek heavenly things, and to labour not for the meat which perijheth^ but for that which endureth to everlafting life^ vcr . 27. And when he firll told them oi: the bread of God which Cometh down from heaven^ and gtveth life to the world', ver. 34. which they underftood of the pre- fent life, and then they faid, Evermore give us this bread : Tho' Mofes wrought many other miracles, they only take notice of the manna in the wilder- nefs. They were wholly intent upon prefent good, and fenlible gratification. They minded earthly things^ and fet their hearts and affeBions upon things on the earthy not on things above ^ and were like thofe v/ho ferved not the Lord Jefus Chrifi^ but their own bellies. Rom. xvi. 18. And they were prejudiced and captious, who in- ftead of being willing to be inftru^ted, and attend to his doctrine, mifconftrued his words, and under- ftood him in agrofsand carnal mam:ter, contrary to the occalion and true defign of them : So they murmured at him^ becaufe he faid.^ I a?n the bread of life which came down from heaven. John vi. 40. They cavilled at his birth and kindred, and re- proached him with his mean defcent and appear- ance 3 Is not this Jcfus the fori of Jofeph, whofe fa- • ther and mother we know j how is it then that he faith ^ I came down from heaven} ver. 42. as if they would O Q 5 charge ^66 A Second ptfcourfe charge him with a falihood. So when our Lord tells them. No man can come unto me^ except the Fa- ther wjjo hafh fent me draw him-, Johnvi. 44, Cf hedon'tdefign to exajfe them, but to Iplame them. He drew them with the cords of a man^ Hofea xi. 4. by the powerful motives of hie dodrine and mira^ CICS5 and the common influences of his grace > an4 lO the Father is drawing men to Chriil wherever the gofpel comes j but they drew back, andalways refifted the holy Ghofi^ A(3:s vii. fi. They 'zc;r^/^^ his words with great perverfenefs > The Jews there- fore ftrove among therafelves^ [^yl^h ^^ow can thfs 'manghe us hisflejlo to eat ? John vi . f i. Some among the difciples, who feem.ed to own and follow him, (liid, T'his is a hard faying^ who can hear it ? ver. 60, too hard to be digefled 5 and afterwards "went hack cind follozved no more with him^ ver. 66. ^ They quitted their appearing profeipon and regard to him when they found his doctrine was not for their turn, and was wholly calculated to promote their fpiritual good^ not their v/orldly interefls and ends. Upon this account he tells them > Tou alfo hav? fecnme^ or known me, t andhelie''cednot. ver. 35. 'This was the true rcafori of their offence, not the want of fufficient means of conviftion^ for they (iiw his miracles, the evidences of his divine author rity and commiilioa j but bccaufe tbey were nor nghtly difpofcd towards him^ and did not like his doftrine. * 'k Tyramay cither refer to rj^^ovb ^'' ^^ pv-fx-'^-ro*; uii(^'^'"ftoo'^ ; from that umQ^ ^^x upon rhc occjliqn of that difcottrfe : Our tranflatois fol]ow the former ■■, I think the ]:itrcr more natural. t icopaxsre i^ay probably ri;:^nify z franfient and carclefs view of thine-s without due confidcration, or dole attention ol" mind to the true^rcafon and dcfic^n of them: but in the 40th, where he fays, Ei'er-i/ o>io who hath fecn thp. Son, and believcth on hhn, hath everlf-fi- l^fthigitfe-y ilieword ^^pl-j may flgni fy a clofe ar.d ii:^entrv?. conll- deraiion, or d'.'cp conrcmpladng and weighing rhe circumflances and rc;ilbns of the cafe, which bc'ongs to upright minds, ar^ ia rrcdut;ive of failh. concernhig Tranfuhflanuatton, j 67 dofkrine. And he upbraids them at another time, ^hou Capernaum, who art e salted up unto heaven^ JJmlt he brought down to kelly for if the mighty works which have been done in tbee had been done i;^ Sodom, // would have remained to this day : It zvill be more to- ierahle for the land of Sodom in the day ju dement ^ than for thee ^ Matt. xi. 23. They were incurably obftinate in theirinfidelity under all their advantage^ for faith, and tho' it was the place of bis ordinary refidence, and mighty v/orks. Now is it at all likely, or fuitable to this ftate of things, that our Lord fhould tell iuch people as thefe, in fuch circumftances, and upon fuch an oc- calion, of the facrament of the Lord's-fupper -^ the facred inftitution peculiar to his followers, who were fo difpofed towards him, and were ready to forfake him ? Would it not have been quite difa- greeable to his ufual condu(5t, to go off from the immediate occafion of his difcourfe, to a thing fo foreign to it, and toperfons fo improper^ and who were never like to have any concern in it ? Add to this, 3 . The time of it, or when our Lord held this difcourfc with the Caparnaites, 'Tis a circumftancc of fome condderation, and will give further light to the matter, if we can fix the time when it was fpoken. It appears from the beginning of the chapter, that it was about the time of the paflbver : jlnd the paffovcr^ thefeajl of the Jews was nigh 5 ver. 4. or near approaching. The paflbver was an annual commemoration 01 their deliverance out of Egypt y and the greateft feftival in the Jewifti church, and which occalioned the ereateft refort from all quar- ters. It was obferved m the middle of the month Nifan^ which anfwers to our March^ and fo ac- counts for the expreflion in the loth verfe, that there was muchgrafs In the place where the five thou-' fandwcrqmade to fit down. O o 4 Tiil$ 5^8 A Second Dlfiourfe Thisdifcourfe happened a little before the cele- bration of the pafTover j and we find by the evan- gehlls, that the Lord's-fupper wasmftituted ^?^the time of thepaffover, a little before his fufferings. Now fuppoling it was only the third pafTover after hisbaptifra, vv hich is the loweft computation, for fome think it was the fecondj and there will be ar. bove a year's diftance from the time of this difcourfe to the time of the inllitution. So that the Lord's- fupper was not yet in being, and was notinilituted. till at lealt a whole year after. It can't be thought reafonable that our Lord fhould fpeak dire 4. Let us confider the proper meaning of this difcourfe, as here explained by our Lord himfelf. And becaufe this is the moil direcb and confiderable proof^ concerning Tranfubjlanuathn. 5 tf p proof, and upon which the merits of the caufe muft turn, I fhail reprefent it more diitindly. N ow I obferve in the firft place. That our Lord explains Jiimfelf by believing in him, or receiving ana embracing his do6trine : And this he not only dropt occaiionally, bmt is carried quite thro' the chapter, and repeated over and over, to lead them to a right fenfe of his words, and guard them from mifconftrudion. Thus he tells them, ms is the nuork of God^ that ye believe on him whom he hath fent ^. I am the bread of life', he who cometh ta me Jh all never hunger^ and he who believeth in me Jhall never thirft^ Johnvi. ip, 3f. And, ^// that the Father hath given me ^ fhall come to me > and him who COMETH unto me^ I will in no wife caft out -y ver. 37. which is a ufual exprefHon in the New Teftament, to figni^y believing in him, or becoming hisdifciples, and taking him for our teacher and Lord. So again, This is the will of him who fent me^ that every one who feeth the Son^and believeth in him^ may have everlafting life^ ver. 40. And in ano- ther exprefHon of great force to the fame purpofe : He who eateth my flefh^ and drinketh my bloody jywF.i.i.Bm in me y and I in him^ ver. f all the precepts of purity and hu- mility, of meeknefs and patience, of lelf-denial and heavcnly-mindednefs, and particularly the doc- trine of his death, or giving hi$ life for the world. And though this may feem a harih figure in our lan- guage, yet It was very agreeable to the Jewifli idi- om, and eafily underftood among the Jew$, No- thing was more frequent in the eaftern languages, than to reprefent receiving a doftrine, and heark- ning to inftrufbion, by eating and drinking it^ or imbibing and digefting it, as proper nouriihment and food. So we read in the Old Teftament : IVtf" dom is introduced faying. Come eat of my bread^ and drink of my wine^ which I have mingled y Prov. ix. f. i.e. the in{lru6tions which I have prepared : S^atye that, which is goody and let your foul delight it felf in fatyiefs^ ver. 6. Ho^ every one who thirft- eth^ come to the waters of life > come buy and eat j buy wine andmilk^ without money and without price. Ifa. Iv. I . And in the New Teftament, our Lord fpeaks in the fame figure : Bleffedare they who hunger and thirfi after righteoufnefs^ Matt. v. (5. And he fays of himlelf, My meat is to do the will of him who fentme^ John iVf 34. The apoflle fpeaks of being nourijhed up in the words of faith and found do^rine. I Tim. iv. 6. The firft principles of chriflianity are called milk for babes^ and the Jincere ?nilk of the wordy and more improved knowledge, meat for flrongmen^ Heb.v. 13, 14. The expreffion ^/ ^/.r flejh and bloody in this fenfe, is no harder to be un- dcrflood, than when the apoftle fays of the Chri- llians, Te are members of his body^ of his flcfJ)^ and of hisbones^ Eph.v. 30. * ^t(\Ae$, ♦ The Talmudifts frequently fneatron eMin^ the Me£ii^b, for par- taking concerning Tranfubfianttatton. j 7 1 Beiides, I obferve again. That this eating an4 drinking ftands connefted with eternal life. This is very remarkable in the whole difcourfe, and re- peated upon all occafions : He keeps this ilill in view, and holds it up to them continually, as the great benefit and advantage by him, and the necef- fary and infeparable confequence and efFe6i; of it. To this purpofe 'tis remarkable, That he prefers it to the manna in the wildernefs. When the Je^vi jiaid. Our fathers did eat manna in the wildernefs-^ he anfwers. My Father gives you the true bread from heaven^ and which giveth life to the world^ Johnvi^ 32, 35. And, ^his is the bread which came dozun from heaven^ not as your fathers did eat bread in the wildernefs^ and are dead \ hut he who eateth of this bread fJj all live for ever ^ ver.49. And again, 'This is the bread which came down fro?n heaven^ that he may eat thereof and not die^ ver, f8. 'Tis of a nobler original, of a more excellent kind ^ it ferves a higher purpofe, and is of a greater extent. 'Tis bread from heaven^ and the bread of life, and which gives life to the world, and of which he who eat- eth ihall live for ever. So he fpeaks all along of life as the confequence of it J He who comcth to mejhall never hunger^ and he who believeth in mefJmll never thirfl^ ver. 3^ . He fhallwant no neceflaiy help, and ihall be fatisfied with fuitable good. So the final felicity is repre- fen ted J They fiall hunger no more^ jteither thirji any more, Rev. yii. 16. And, This is the will of him who fent me, that every one vjho feeth the Son and be- lleveth on him may have everlafiing life, and I will raife him up at the laft day, John vi. 40. Verily, ve- rily, I fay unto you, he who believeth on me hath ever-- lajiing taking of his benefits. Ltghtf. Horx Heb. in Joli. vi. ^%, And P^i/o jud&Hs fays, r>, d)iv£.~,- -^vxixoj^. De Leg. Alleg. And Clem. Alexan, B,-cric yap xi aoV/^ rb" Bein Adya ^ y^lLaig «V' Tj^; fis!*? a ctx;. Strong. Lib, ^. 57 i A Second Dlfcourfe lafiing life J ver. 47. hath a prefent right, and h fecure of the future poiTefHon. As the living Father fent me^ and I live by the Father^ fo he "who eaieth T/ie flyallUve by me. And, he who eatcth this bread fhall live for ever^ John vi. fj, ^^. Here is life, and everlalling hfe j and raifing up at the lall day, to fignify a Hate of glorious blelfednefs and immor- tality. So our Lord tells the woman of Samaria^ in the fame figure of fpeech. But 'whofoevcr drinketh of the waters which I Jhall give him^ Jhall never thirfi 3 but the waters which I fhall give hiyn^ floall be in him a well of water fpringing up into ever lafiing life. Johniv. 14. Now as all thefe various reprefentations import fomething fpecial and peculiar to the perfons of whom they are fpoken, and plainly fignify the great blefUngs of the gofpel, and benefit by the death of Chriftj fo they all agree to the true fenfe of the cxprefTions as here reprefented and explained j that is, as they fignify faith in him, or an hearty em- bracing his doftrine with an anfwerable fubjedion and dependence upon him. This is the great doc- trine of the Gofpel, and conftant language of it, particularly in the writings of this apoflle : He who helieveth flmll befaved^ Mark x v i . 16. God fo loved the world that he gave his only begotten Son.^ that who- foever believeth in him (Ijould notperifJj^ but have ever^ lafltng lifc^ Johniii. 16. And, Fie who believeth on the Son^ hath everlafiing life^ ver. 36. Thefe things are written that you might believe that Jefus is the Chrifi^ the Son of God^ and that believing you might have life thro' his name^ ch. xx. 31. And, God fent his only begotten Son into the world that we might live thro him^ i Johniv. 10. But how does this agree to the facrament ? Do all who partake of that obtain cverlafling lifej and is this the neceflary confequencc of it? Will it {ecure life to all who eter once partake of it ? what- concerning Tranfubjlantmtton. 573 yhatfoever they are otherwife ? Did Judas obtain eternal life, fuppofing he partook oF the Lord's- fupper, as well as the reft of the apoftles, when our Lord fays here. Have ?tot I chofenyou twelve^ and one of you is a deviP. John vi. 70. Does every wicked man and unbeliever, who continues under the power of fin, and is condemned by the gofpel, neverthelefs obtain everlafdng life, if he comes to the facrament ? Can this be thought pofUble by any who believes the do6brine of Chrift, or confiders the nature of the future blelTednefs? No, the fa- crament may be eaten and dv\mkci\umvortbily^ and to condemnation^ but true faith is always connected withs^ternal life. And is this abfolutely necejfary to this end, and can none be faved without it ? Can it be faid in this fenfe, Except you eat the flejhy and drink the blood of the fon of ynan^ you have no life in you ? Then, in the ftri6bnefs of the expreffion, good men who died under the Old Teftament and before Chrift fuffered, are perifhed, and could not have everlafting life, tho' they all eat of the fame fpiritual meat^ and drank of the fame fpiritual drink j I Cor. X. 3. i.e. were true believers, according to the difpenfation they were under. And then what muft become of thofe who thro' difcouragement and fear, or by any neceflary and unavoidable means, a&by ficknefs, or diflance, are prevented and dif- abled all their lives ? If then the cafe ftands thus, as we plainly fee it does, that the eating hisflefh and drinking his bloody which is here fpoken of, is necef* farily connefted with everlafting life, it cannot be underftood oi facrament al eating, but only of he^ lieving in him. I obferve again in the next place. That our Lord himfelf reprefents it as a fpiritual thing, and to be fpirittmlly underftood. Befides the frequent expref- fions which run thro' the whole chapter to point out the true meaning, and guard againft miftakes, when q.ur Lord perceived that fame of the difciples appeared 5^74 -^ Second t)tfcourfe appeared diflatisfied, as well as the Jews murmured^= he Ipake more dire6lly to them in the clofe, and gave them the true key of the whole difcourfcj // h the fpirtt whtch quickenethj the flejh profiteth no- thing : The words which I f peak unto you^ they are fpirity and they are life ^ Johnvi. 65. q,d. Thefpi-^ rit is the principle of life to the flefh^ and gives it vigour and motion 5 and when the fpirit is with- drawn, the flefh fignifies nothing, and cannot pre- fcrve its own life j fo 'tis the fpiritual fenfe of my words which has only power to give you life: the carnal fenfe can bd of no ufe to this purpofe, no,^ though you could eat my natural flefh . The words xj^^hich I have fpoken to you in this difcourfe are fpi- ritual and efficacious ^ to be under flood in a fpiritual fenfe, and able to give life to the foul, as the fpirit does totheflefli; and you ought to underftandme all along of fpiritual a6lions, and what relates to fpiritual improvement, or the nourifhment and food of the mind. 'Tis not therefore my living flefhy as you abfurdly imagine, but my word and do6ferine, which will make you fpiritually alive, and live for ever. So theapofUe fiiys of the Jewiih meats, ^'Tis a good thing that the heart he efiablijhed with grace ^ i. e. the gofpel^ or do6brine of grace, oppofed to diver fe and fi range do^rines^ in the former part of the verfe 5 and not with meats which have not profited them who have been occupied therein^ Heb.xii. p. So 'tis plain the apoflleP^/^r underllood ourLord, tho' th^y^wJ murmured and miftook him 5 for when upon occafion of fome of the difciples going hack^ znd walking no more with him^ hefaid to the reil of them. Will ye alfo go away ? Peter readily replies^ hordy to whomfijallwego^ thou hafi the words of eter- nal life ? which plainly refers to what our Lord had faid jufl before, My words are fpirit^ and they are life : Thy do6trine is the means of fpiritual life, ^nd the true way to eternal life > or in the language . of concerning Tranfuhfianttauon. j 7 and that our Lord is by way of alle- '^ gory, to them who believe, meat, and flefh, and " nourilh- * yld.Lightf. Hor^ Heb. in Joh. 17. ^ T Ev apy\<; Ty,<; r:i:;i^c y.'i tvJs ivuyyi>ii/.c to r6rifj.ov ih?,y,y^paVf ro it ^V* f^*9i ^^.f.i)'ifiiTtCf. Ckm. Alex. P»da^. c. 6, 57^ ^ Second Difcourfe " nourirtiment, and food.** feriaUlan * fays, '' Our Lord urges his intent by allegory, and calls '^ his word fleJJj^ to be devoured by the ear, rumi- '^ nated upon by the mind, and digefled by faith." Origen -\ fays, " We are fiid to drink of his blood, *^ when we receive his word, in which life con- " fiftsj and that he feeds mankind with the fleih " and blood of his word, as with pure meat and " drink." Eufebius + fays expreily, " His word " anddodrine are flefliand blood." Amljerom *^ fays, " In the true fenfe, the body and blood of " Chrill:, is the word and dodrine of the fcrip- " ture." And now, I think it feems plain upon the whole, That this difcourfe of our Lord relates to his doc- trine and inltru^Hon, and mull: be underllood in a fpiritual and figurative fenfe j and that the Lord*s- fuppcris not at all dirc61:ly fpoken of or intended, but quite another thing, as the proper fubje6t of it. Having fpoken fo largely of the firft enquiry, I ihall need to be briefer on thefecond. IL Whether if this difcourfe at all refer to the facrament, there is ^wy ground in it for the doctrine of Triinfubftantiafion ? And here I fliall not propofe to argue from the nature of the thing, but only from our Lord's difcourfe in this place j and that thcreisno fufficicnt ground for it, even upon that fuppofition, will appear from the following conli- derations. 1 . If the Lord's-fupper is not the direct fubjeft of the difcourfe, but quite another thing, as we have ihevved before 5 then nothing can be inferred from * Auditu devorandus, ruminandus intelle£lu, 5c fide digerendus, De Refur. carnis, cap. 56, 37. f Orig. Homil. 16, 17. + wq-6 ocvTO. e^vxi -r':/. py^fxarx yjj tb"-; Ao'ya; aunT ri^v czpi(Ct xj to ai - IJLu DeEcclefiaft. Theol. 1. 5. c. 12. ** Lic^t &: de myfterio poflit intelligi, tamen verius corpus Chrifti, & fanguis ejus, fermp fcripturaruno eft, la Pial, i^j* concerning Tranfuhflanttatton. ^yy from it, or built upon it, which relates to it. It our Lord is not profefTedly fpeaking of the facra- ment, but of believing in him, and embracing his do£trine, then it cannot be inferred from hence, that we eat bis flejhj and drink his bloody in a literal fenfe, in theLord's-fupperj for that would be an inference without any foundation, and would be in- ferring one thing of a quite different nature from another 5 as if I ihould fay, 'tis mid-day becaufc 'tis high tide, or dark night becaufe 'tis low ebb, where there is no neceffary connexion. We might at this rate infer any thing from any thing, and argue without any principles to proceed upon, and draw conclufions without premifes. If the true fenfe of thefe words has been rightly reprefcnted, there can be no pretence tor the doc- trine of 'Tranfuhftantiatio7t in them, and nothing but the mccr found of the words in two or three verfes, without any regard to the true fenfe of them, or ' any relation to the context, and the evident occa- iion and defign of the whole difcourfe. If the Lord*s-fupper is not the dire6b fubjc6t of it, how- ever it may be alluded to, but fpiritual eating and drinking by faith j a meer allufion can be no fuffici- cnt ground to raife any do6brine whatfoever, much lefs to juftify any abmrd and unreafonable opinion about it. It would be foreign to the matter, if the do<5brine were never fo true, and could not, at leaft, be inferred or proved from hence. This rank weed does not grow in this good foil : 'Tis no plant of eur heavenly Father's planting. And this alone, if there was no other confideration, would be fuffi- cient to ilrike off this pretence, and difcharge this fcripture from this fervice. But this is not all \ for, 2. If there were any reference to the Lord's-fup- per in this difcourfe, it would evidently conclude the vjrong way, and be fo far from eflablilhing Tran- fubftantiation, that it would quite overthrow it. " Tranfubftantiation is a wonderful converfion of P p '^ the J 78 ^ Second Dlfcotirfe ^' the whole fubilancc of bread and wine in " the Lord's-fuppcr, into the whole body and " blood of Chriir, fo that there is noTubitancc " of bread and wine remaining, but only the *' accidents and appearances of them." Now it falls out very unhappily here, that the whole turn of our Lord's difcourfe is quite oppofite to this> for he fpeaks of hiiiifelf as become bread^ and un- der the notion of bread 3 not of bread becoming himfelf. He does not fay, The bread which you are to eat w^ill become my body, and the wine, my blood > but he fays on the contrary, I am the bread of life: John vi. ?f. I am the living bread 'which came doivn from heaven -y ver. fi..and the bread of God which came down from heaven, ver. f 8. He is the li'ving bread ^ as well as the bread of Ufe^ who is himfelf living, as well as gives lijfe to others, which cannot be faid of any other bread. So my jlejij is meat indeed^ * my blood drink indeed-^ ver. f f . as he is the true light and the irue vincj to fignifynotfo much the propriety's the excellency of it j that 'tis perfeft in its kind, and preferable to all others. This reprefentation of himfelf runs thro' the whole chapter. He came from heaven to be the living bread, on which we are to feed and be nourifhed > not the bread to become Chrill:, or his real fleili and blood. This plainly contradids and overturns the doftrinc of Traniubftantiation, in- ftead of fupporting, or giving any countenance to it. And when he fpeaks of eating his flc/h^ and drink" ing his bloody it plainly relates to his dcath^ and not to the facrament 3 and means the fame thing which he had before called bread. This appears in an- other vcrfe where he joins them both together, and makes them equivalent exprellions j The bread which I give is ?ny flesh, which I give fur the life of the world, ver.yi. His/^/!; muitbeunderll:ood in concermng Tranfuhfianttatton. 579 ^1 the fame fcnfc, in which he is (Iiid to be bread -j for they arc parallel expreflions m this difcoiirfe, •and both given for the dime end. In the fime fenfc therefore ii\ which he is bread ^ in the fame fenfe we are to eat him j and as the one can only be undcr- llood in a fpiritual fenfe, for Chrilt cannot be li- terally bread, fo mull the other^ by neccffary confe- <]uence, be underilood too. And at this rate what mud become of the doc- trine of commpjuonhi one khid^ when our Lord here exprefly requires the eating bis flefi and the drink- htg his bloody as necefiary to everlafiir.g life : 'Tis his blood fhed and poured forth, and not as contained in his body •, the blood of his (lain and crucified body, not of his living and glorified one y and we are to dririk^ and not to eat his blood : and fo our Lord himfelf inltituted it afterwards, when he faid. Drink ye all of it^ Matt. xxvi. 27. And tho' in a figurative fenfe they may both fitly fignify the fame thing, that is. believing in him 5 yet in a proper fenfe, as they under (land it, it cannot fignify the fame thing, but two difLin6b things. So that eating his fieJJj^ and drifiking his bloody cannot be underftood in the fenfe of ^rranftih (lantiation^ or eating his na^ tural flcili in the facrament, but only of fpiritual feeding on his docScrine, or believing on him. 3. Then the Capernaitcs were in the right, and did not miftmderfuind bis doctrine. Tjicy plainly underftood him in a fenfe fomewhat like that of "Tranfubflantiation^ tho' not altogether fo abfurd ; and this was the ground of their offence, and of their leaving him at lad : 'The Jezvs ynurynured at him bee ail fe he faid^ I ayn the bread 'which ca7ne do-vjn fro7n heaven^ John vi. 41 . yindhoiv can this man give us his flefjj to eat ? ver. f 2. And fome of his difciples faid, This is a hard faying^ who can bear it ? ver, 60. This occahoned their murmuring and offence. They plainly underftood him in a grofs and carnal fenfcj as if he mCvint to give them his natural flefh P p 2 and jSo A Second Dtfcourfe and blood to eat and drink, as the church of Rome underitands it now. Now then I ask. Whether they underftood him right or wrong, and took his true meaning and dclign or not? If they underftood him right ^ then why are they blamed ? why does our Lord re- prove them for their murmuring, and charge them with unbelief, and upbraid them for being offended ? Why does he fay, 2} alf§ have feen me and believed not^ Johnvi. 36. And again. There are fome of yoti ^.vho believe not ^ ver. 64. Does this alfo offend you'^ ver. 6 1 . Why is this made an argument of unrea- fonable prejudice and offence, and reckoned an er-? ror and fault in them ? It was certainly a grofs mir Hake of his meaning, and a great ftupidity in them, to underlland him in fo unreafonable a fenfe, when he had dropt (o many hints to fecure his mean- ing, and fuch ways of expreiHon were fo ufual and well known among the 7^wj. Will any man of fobriety and underftanding pretend to jufbify the Capernaites^ and maintain that they under- ftood him in the fenfe he deligned ? I am furc that fcveral of the greateft interpreters in the church of Rome underltand it otherwife, as cardinal Caje- tan^ Janfonins^ and others y and the council of '/rent itfclF, after long debates about it, thought fit to compromirc the matter, and leave it undetermin- ed. * If, on the contrary, they underftood him 'Zi'r^;^^, then Tranfubjiantiation cannot be right, and that fenfe of the words muft neceflarily be flilfe^ for that cannot be right in the one^ which was wrong in the other. If thej^ic;; miftook his meaning, the Papifts cannot tahe it right. They plainly run into the (anic error which he blamed here in the carnal 'Jews. If this was the thing intended in thefeex- preflions, then they underftood him, in the main^ right i * Utcunquc jaxti varias Patrum 8v Doftdrum interpreiationei iutelligatur. Onc.Trid.SpJJ'. %i. c. i concerning Tranfubfiantiatton. 58 1 right ; and did not miftake his meaning j and there was no ground of offence, and forfaking him j or if there was, it was not owing to their prejudices and mifunderftanding, but to the nature of his doc- trine; and that indeed would always be a ground of offence to upright and diiinterefted men to the end of the world. 4. I argue from our Lord's afcenfion to heaven. This is referred to here : TVJoen Jefus knew in himfelf that his difciples murmured at it^ he [aid unto them^ Doth this offend you ? IVhat and if youjhallfee the fon of man afcending up where he was before ? John vi. (Si, 6i. Some under (land thefe words to refer to their objeftion againft his pa7'ent age ^ and his calling himfelf the bread of life which came down from heaven^ which is mentioned in ver. f 8. You cannot wonder that I faid I came down from heaven, when you fhall fee me afcend to heaven, and go up in a vifible glory with the attendance of angels, from whence I came. This he often calls going to the fa-' ther. He had fpoken of this before; NoManhatb afcended up into heaven^ but be who came down from heaven J even the fon of man who is in heaven^ ch. iii. 1 3 . The fame perfon was to afcend to heaven, who came down from heaven, and as a proof and evidence that he did fo. And when he afcended to heaven, he fat on the right hand of God : He re- fides and dwells there, invefted with the higheft dignity, and fovereign authority, and therefore cannot be bodily prefeut here on earth. But the reference feems more likely to ver. f6. where he fpeaks of eating his flejh^ and eating hiifi^ and living by hirn^ and living for ever ; and their objection to him upon that account. How can this man give ushisflcfl) to eat"^. and, This is a hard fay- ing^ who can hear it ">, Which is the immediate con^ ncxion of the words, and relates to the difciples who were to fee him afcend : In relation to this, he fays. What and if you fb all fee the fon of man afcend P p } lit 58 z A Second Dtfcomfe ftp where he "joas before ? q. d. You cannot think of eatiiig my flrfa on earth, \/hen you fhall feemeaf- cend to heaven. This will be a fenfible dcmon- ftration to the contrary, and rpake the thought of it utterly unrcafonable and abfurd. It will appear irapofnbie to eat my natural fleih, when you ihall fee me afccnu.. tho' you muft always do it in the fenfc I intena. So one of the antients * faySj ^^ He tells them of his afcenfion to draw off their ^* minds from the grofs conceptions of corporal *' eating his fieih." This is plainly the force cf our Lord's reafoning in this place 5 and tho' fome men have found a way to bring down Chrifc from heaven to be facrificed to God afrelli, and continually devoured by men, yet this will reduce the matter to this plain oppo* iltion, that either ^ranfuhftantiation muft deilroy this reafoning of our Lcrd5 or this reafoning will deftroy l^ranfuhfianUation: And which of thefc is the more rcaibnable, judge ye ^within your [elves. I ihall only further obferve here. That tho' two or three of the anticnt writers chiefly after the third century, feemcd to think, that this difcourfc might relate to the Lord's -fupper, or at leaftbean allufion to it, and be fitly acconmio dated to it, as fome devotional writers among the moderns alfo do 5 yet none of thcrn ever undcrllood it in the fenfe of Tranfuhftantiationy or for literal eating his natural flefh, and drinking his blood, but only of gating and drinking him Ipirituilly, and by faith, with reipcct to his do6crine and death 3 v-zkich tho' 'tis peculiarly proper in the ordinnncc of the Lord's-fcppcr, yet was ttieir prcCent duty nt that ti'iic, and is a ncccHary duty at all times, as well without the ufe of the facramenr, as with it. I fnall only give you the tcilimony of St. Aujlin ^ to * Ux rp;c ?-'mTr<,v7g iwu!a^faT9\a4>6Wfl-!/. Atlian. ill illud Evang. ^)j4, ictdnque dlxsrii . * Si pr?^ceptiya eft locutio, aut flag'tiurn aut facinus yctans, aut i concemmg Tranfuhflantlatlon. 583 to this purpofe, tho' in his later writings, he was of the fame opinion with the more antieat Fathersy as appears in his book De chitatc Dei. He lays down this excellent rule of interpreting fcripture^ ^' If the faying is preceptive, either forbidding a *' wicked aftion, or commanding to do that ^' which is good, it is no figurath'c iliying > but if ^^ it feem to command any wicked thing, or forbid <^ what is profitable and good, it is figurative. f^ This faying, Except ye eat the flefi of the fon of ^^ man^ and drink his bloody ye have no life in you^ ^^ fecms to command a wicked and flagitious thing > " it is therefore a figure^ enjoining us to comrnu- *^ nicate in the paiTion of our Lord, and lay it up *^ in dear remembrance that his flefh vras crucified *' and wounded for us.'* I might add, that when the heathens, bymifin- formation,obie6i:ed to the Chriftians their eating of man's fiefh, they rejeded it with dctellation, ^nd retort it upon their adverfaries with great aggr:i- vation y which they could not have done with any rcafon and truth, or any modelly and iliame, if this doctrine had been true, and they had fo underftood the matter. ^ If sut beneficentlam jubens, non eft figurata. Si autcm flagitium aut facinus yidctur juberi, aut utilitatem iut beneficentiam vetari, firru- rata eft. Niji mmducaveritis , inquit, cumem filii hominis, 0* fan- guins/n i>wsritis, vitam in 'vohis non habebitis , Facinus velfilao-itiuin vidctur juberi, figura ergo eft, praccipiens paiTioni Domini eflc communicsndum, 8c fuaviter atque utiliter in memoria rcconden- dum, quod caro ejus pro nobis crucifixa 8-c vulnerata fit. Be Docir, Chriftiy Lib. 5, c. 16. '/,v9jwt».wv ffccpKUiv ^opaq H ytvu)7noiJ.£'j. We Chriftians don't own the eating of human flelh. j^uji.. Mart. Apd. 2. na/5u>?v u'ic t:tv oc'Apx-'z^ccyix. Tatian cont. Grxcos. Minut'iM TMLx rcprefents it as a calumny of the devil. Si ratio, non inftigatio dxmonis judicarct His enim &: hujufraodi fabulisiidem daemones ad execrationis horrorem, imperitorum aures adverfus^nos referfcrunt Sic eft n-'gotium dxmonum j ab ipiis enim rumor falfus 8c fcritur 8c tovetur. Miautii Oct. Tertullian{2ys, They might be afliamcd to obie(5l it to the Chri- ftians. Hxc qui editis quantum abeftis a conviviis Chviftianorum. ~ Erubcfcat error vefter Chriftianis, qui ne animalium qui- dcm fanguinem in epulis cfculcntis habemus, Apl. c. 5;. 584 A Second Difcourfe If any after all fhould think it ftrange that our Lord fhould repeat and continue this figurative way o^ fpeaking throughout the chapter, and after fo great a milhike of his meaning, and offence to the Jews and to fome of thedifciples 5 I fhall only fay^ That as thefe expreffions were well undcrftood a- mong the Jews^ and agreeable to their manner of fpeaking, and he had given fufficient hints quite thro* the difcourfe, to lead them to his true mean- ing, and prevent miftake, to honeft and attentive minds, and accordingly we find the twelve under- Hood his meaning, and took no offence atit> fo it was very ufual in our Lord's difcourfes to a mixed multitude, and when he had to do with unreafon- able and prejudiced men, who fhewed no difpofiti- on to receive and attend to his doftrine, but only to cavil and be offended, not to open his mindfo freely that they could not miftake it, to put them upon enquiry, and for the cxercife of their diligence, and the trial of their fincerity > perhaps too that they might not thro' their perverfenefs be hardned in their oppofition to him. This is the reafonaf- figned for his fpeaking to them fo often in parables, Matt.-iLm. 13. I fhall conclude all with two remarks of a diffe- rent kind, from what has been faid. The one is. That there is no foundation in fcripture for the antient cuilom of communicating infants. This pra6]:ice began early, and continued a confiderable time in the Chriftran church, chiefly in Africa^ and is obferved in fome of the Eaftern churches to this day. * But as it was plainly built upon a mi- flaken fcnfe of thefc words, as if they related to the facrament, and made it abfolutcly neceffary to the falvation of every one j fo when the words are rightly underllood, there appears no foundation or pretence for fo Hrangea thing. Indeed it has been difufed in the church of Rome for fcveral centu- ries, * Ludolp. Hift. Ethipp. Li^. .5. c, 6. concerning TranfuhJlanuatmK 585 tics, which however right in itfclf, is no great mark of her infalUhility^ and ftri6t adherence to the unanimous fenfe o'^ the antient Fathers in inter-? preting fcripture, to which neverthelcfs their prielts are fworn at their ordination. I^Thc other thing I would remark here is of a pradical nature, and more importance. That we ihould carefully attend to the fpiritual meaning, and true deiign of this difcourfe, that is, that we believe onChrift to everlafting life, or receive his dodrine, and depend upon his death, who came from heaven to reveal the will of God to men, and to give his flejh for the life of the world. It will fignify nothing to our acceptance with God, and eternal life, to renounce the do6trine of Tranfuh^ ftantiation and the errors of Popery^ if we have no participation with Chrift by believing in him 3 if we have no part in hini^ Johnxiii. 8. and are not made partakers of Chrift^ Heb. iii. 14. of his fpi- ritual benefits by a living faith. As we have the cleareft revelation of the will of God by him, and the free ufe of our hihle^ and many opportunities and helps forunderllanding it, which are denied the people in Popifh countries -, if we don't make an anfwerablc improvement in a greater increafe of knowledge and holinefs, we fhall incur a greater guilt and condemnation, and be more blameable and more miferable than they. So our Lord tells Capernaum^ I'hou who art exalted up to heaven^ JJjalt be brought down to hell-, and it jloall be- more tolerable for Sodom in the day of judgment than for thee J Mat. xi. 2 j . Protefiants will perifh with greater gravation than Papifts^ as they have greater advan- tages for their falvation 3 and I doubt not, but the errors of the Papifts will be lefs criminal than the ignorance of Proteftants, their zeal may jullly re- proach our negle^s^ and Popifh fuperftition will fare better than Protcilant profanenefs ovirreligion. Let j8(^ A Second Difcourfe^ Sec. Let us not fatisfy ourfelves with under ftanding the true meaning of the words, but attend to the great deftgn of them, to bring us to true faith in Chrift, and to imbibe and digeft his do6brine, or mingle the 'word wc hear ijuith faith ^ that ive may fro- fit by it^ Heb. iv. 2. Let us be chiefly conceraflR about eternal life^ to which he leads our thoughts quite through this difcourfe, and not be diverted by worldly cares^ or unreafonable prejudice, from purluing the great end of his doftrine and death, and the principal care andbufinefs of our lives. As he took occafion from earthly things, from the }oaves and manna^ to fpeak of fpiritual and heaven- ly things^ let us be excited by our daily diligence and care about lower things, to a more carneit and vigorous concern about fpiritual good, and to la- hour for the meat "which periJJjcth not^ hut endureth to foerlafting life. If we attend only to the prefent advantage by him, and rell in a meer outward pro- feilion, as the Jeivs here follo^wed him for the loaves^ wc fhall be in danger of being offended^ and for- faking him tooj efpecially if difficulties and trials fhouldarife: but if weconlidcr him as having the ':2Jords of eternal Ufe^ we ihali fay with the apoftle. Lord to whom Jljall we go but only unto thee ? and clofcly adhere to him, and continue in his word. If our hearts are efiablijhed by grace^ we Hiall not be crrried about with diverfe and ft range dottrines^ Heb. xiii. p. nor like children be tojfccl to and fro^ and' carried about with every wind of do^rine^ from whatfocvcr quarter it blows, by the flight of men^ and cunning craflinefs whereby they lie in wait to de- xei've^ Eph. iv. 14. If we heartily embrace his do6crine by a found faith and fubjccbion of foul, and feed upon the bread of life for our daily nounfh- jncnt and flrength, we fhall have everlafting life by him, and be raifed up at the laft day . FINIS.- a >U/A p-y^c^^^. ^/^^ u (V { O ^ii^ft.