Tappan Presbyterian Association
LIBRARY.
Presented by HON. D. BETHUNE DUFFIELD.
From Library of Rev. Geo. Duffield, D.D.
:
Gerduffield
دے
ET AMICIS
DEO REIPUBLICÆ ET
ESTO SEMPER FIDELIS.
Geo Duffield
Section
B X
5201
A!
A64
i
THE
Morning-Exercife
AGAINST
POPERY
OR, THE
PRINCIPAL ERRORS
OF THE
CHURCH of ROME
Detected and Confuted,
IN A
MORNING-LECTURE
Preached lately in SOUTHWARK:
By Several Binisters of the Gospel in og near
LONDON.
Annesley
To the law, and to the testimony; "if they speak not according to this word, it
is becauſe there is no light in them, Ifa. 8. 20.
Η θεόπνευσΘ ἡμῖν διαιτησάτω γρατή και παρ οἷς ἂν ευρεθῇ τὰ δόγματα συνωδά
τοῖς θείοις λόγοις, έπι τέτοις ἥξει πάντως τῆς ἀληθείας ή ψήφο. Bafilius in Ep.
ad Euftathium Medicum.
que-
Útile eft libros plures a pluribus fieri, diverfo fylo non diverfa fide, etiam de
ftionibus iifdem, ut ad plurimos; ad alios fic; ad alios autem fic; res ipfa
perveniat. Auguftinus de Trinitate, lib. 1. cap. 3.
LONDON,
Printed by A. Maxwell for Tho: Parkhurst, at the Bible and three Crowns
in Cheapfide near Mercers-Chappel, and at the Bible within the Gate on
London-Bridg, 1 6 7 5.-
Z
To the READER.
T
HOSE Famous Minifters of Chrift, Luther, Me-
lanethon, Calvin, Zuinglius, Bucer, and the reft of
them, who justly are ftiled Reformers of Religi-
on; did fay more against Popery, than any of the
Papiſts have yet been able to give a folid Anfwer to:
And indeed it was by wife and uninterefted men judged,
above a hundred years ago, a defperate Caufe, being fo
much againſt both Scripture and right Reafon. The Church
of Rome, therefore, that it might uphold and defend it
felf, hath had recourfe unto Cruelty, Policy, Sophistry.
As for their Cruelty, What place almoft is there that rings
not of it? The Maffacre at Paris, the Irish Rebellion, the
Gunpowder Treaſon, thofe Flames in which fo many were
burned in the Perfecution under 2. Mary; do plainly fhew,
That the Romish Beast is the moft Cruel one that ever was,
and is extreamly eager to tear in pieces all that refuſe to
worship him. Thofe many thoufands of Men, Women, and
Children, who have been moft barbaroully butchered by
Bloody Papifts in France, in Ireland, in Bohemia, in Pied-
mont, in England; may inform all, what Arguments they
ufe to promote their Religion, when once they have any
Power in their hands; and what kind of dealing is to be ex-
pected where Popery fhall prevail; unless there be a fubject-
ing of Bodies, Eftate, Reason, Senfe, Faith, and Confcience
alfo, unto their Tyranny and Ufurpation.
"
1505,
multu Parifi-
And left theſe Inftances of Cruelty which I have mention-
ed, fhould be extenuated, as making nothing againſt Popery,
becauſe ſeveral of that Religion have condemned them;it will
not be amiſs to add, That Thuanus, an Hiſtorian of their own, Hiftoriarum lið.
53. p. 1604,
gives this information; That the Pope when he heard of the ios, c.
Maffacre, from his Legate at Paris, read the Letter in the Con- Nuncio de tu
fiftory of Cardinals, and folemnly gave thanks to Almighty enfi allato, mi-
God for fo great a bleſſing conferred upon the Roman See and rum quantâ
the Chriftian World. It was alfo decreed, That a Jubilee ſhould lætitia Roma
be publiſhed; the Caufes whereof, were to return thanks to Le&tis in Car-
matu Pontificii Legati literis decretum eft, ut inde re&tà Pontifex cum Cardinalibus ad B. Marci
concederet, & D. O. M. pro tanto beneficio Sedi Romana, orbiq; Chriftiano collato, gratias
ritu folenni ageret: & ligi quæ fequuntur.
A 2
God
exultatum eft,
dinalium Se-
gran
7
The Epistle to the Reader.
Mafiacre at
God for destroying in France the Enemies of the Truth and of
the Church,&c. Soon after,the Pope fent Cardinal Vrfin in his
Name to congratulate the King of France, who in his journey
through the Cities highly commended the Faith of thoſe Citi-
zens who had an hand in the Maffacre, and diftributed his Ho-
lines's blessings among them. And at Paris, being to perfwade
the reception of the Council of Trent, endeavoured it with
this Argument, That the memory of the late Action to be mag-
nified in all Ages, as conducing to the glory of God, and the
dignity of the holy Roman Church, might be, as it were, fealed
by the approbation of the Holy Synod.
Paris, and o-
ther places,
If this Maffacre be thus juftified, commended, magnified,
where there was alfo fo much Treachery (for the Proteftants
were invited to a Marriage between the Houſes of Valois and
*The number Bourbon; and then in the dead of the night* many thouſands
of perfons
lain in this of them, without diftinction of Age or Sex, were butchered,
fo that the Channels ran down with blood into theRiver);fure
we may conclude, That the moſt horrid Murthers will be de-
amounted un- fended, as long as that which they call the Catholick Religion
is thereby promoted. I grant indeed, there are fome good-
natur'd Papifts which fay, They diflike fuch bloody doings,
whatever may be pretended for theirjuftification: But 'tis
more than probable, that theſe very Gentlemen, fuppofing
the Pope had full Power to weild both Swords, if they ſhould
dare to talk againſt his Cruelty, would prefently be called,and
feel the ftroke of his Swords, as Hereticks.
to Thirty
thousand.
་
Policy is another prop of Popery. By Policy, I do not mean
that Prudence in managing of State-affairs, which is joined.
with Integrity, Juftice, Honefty; but that Craftiness and Sub-
tilty where no regard is had either to Truth or Confcience;
but any thing is done, though never fo much againſt the Rules
of Righteouſneſs, that carnal Ends may be brought about. The
Pope having arrogated fuch Power to himſelf, that he can ab
folve Subjects from their Oaths of Allegiance, can take off the
obligation of Covenants and Promiſes, and give Difpenfations
to tranfgrefs the Laws of God; hereby a door is opened to
all Unrighteouſneſs, and Papifts may be allowed to diffemble,
to lye, to be perjured, as long as 'tis for the Catholick Canfe..
The Writings of Machiavel have been ſtudied more throughly
by many of the Romanists, than the Scriptures of the Apoſtles
and
}
1
:
The Epistle to the Reader.
and Prophets. And thofe who have converfed with the Je
fuits, and underſtand the Mystery of Jefuitifm, find them fuch
exact Achitophels, that they will counsel to any thing, though
never fo ungodly,if it tend to the upholding of their Faction.
Lastly, For their sophistry: In this refpect their Schoolmen,
who have endeavored to argue forPopery, are famous.But when
what they ſay is duly weighed, it appears to be but Sophiſtry,
aud no more. In the main points of Controverſie between the
Church of Rome and us, their Arguments are answered in theſe
enfuing Sermons; the truth alfo is confirmed by Scripture and
Reaſon, and then an Improvement made in order unto pra-
&tice. This mixture of Polemical and Practical Divinity to-
gether, 'tis hoped will be very uſeful.
The Miniſters who preached theſe Lectures, endeavoured
to accommodate themſelves to the capacity even of ordinary
Hearers: For the common people,confidering the Induſtry of
Romish Emiffaries, are in great danger of being feduced;and
this Book, through the bleffing of God, may be an Antidote.
I could have wished that the Sermons had been delivered to
me all together, that they might have been printed in better
order, and forted together according to the ſubject-matter of
them. But if the Reader pleafe to confult the Table at the
beginning, he may read them in order if he be fo minded.
To conclude: Since England was formerly fuch a Tribu
tary to the See of Rome, and fuch vaft fums of Money were
carried yearly from Hence Thither; we are not to doubt but:
the Pope looks upon us with grief that he has loft us,
and with an earneſt deſire to regain us. His Inftruments are
more than ordinarily bufie to this End, infomuch that both
King and Parliament have taken publick notice of it. This
Lecture therefore againſt Popery, is very ſeaſonable; and if
(which I earneſtly beg) this Labour be made fuccesful to
reduce any of them who have been feduced, or to arm and
defend the people against one of the greatest visible Enemies
that Chrift has in the world; I fhall exceedingly rejoice, that
my Pulpit was fo much honoured by my Fathers and Bre--
thren when they preached in it, and that ever fuch a Project
againſt Popery came into my mind.
NATHANAEL VING ENT.
The Thefes or Truths maintained in thefe Ser-
Mr Fowler
mons againſt the PAPITS.
1.T'.
HE Scripture was written for the use of the Laity,
and should be tranflated into known Tongues, that they
may understand it; and fheuld be heard and read by them.
Text, 1 Thef. 5.27.
Serm. 5. p. 105.
II. The Scripture is a fufficient Rule of Chriftian Faith, or
Dr Manton Record of all neceffary Christian Doctrines, without any fup-
Br Owen
in Poole
Mr Bascher
Mr Hurst
Br wilkison
Mr Vinke
Mr Lee
• m² Meryo
plement of unwritten Tradition, as containing any necessary
matter of Faith; and is thus far fufficient for the decifion of
Controverfies. Text, 2 Thef. 2. 15. Serm. 6. p. 149.
III. The Teftimony of the Church is not the only nor the
chief reafon of our believing the Scripture to be the Word of
God. Text, Luke 16.29. Serm. 10. p. 313.
IV. There is no External, Supream, and Infallible Judg in
the Church of God, to whom all Christians are obliged to fub-
mit their Faith and Confcience in all matters of Religion
Text, Mat. 23. 8, 9, 10. Serm. I. p. I.
V. There is no fuch Church inftituted by Chrift, as all Chri-
ftians joined to one meer Human Head, either Perfonal or Col
lective: But Christ is the only Univerfal Head. Text, I Cor.
12. 27, 28. Serm. 2. p. 25.
VI. Kings and Emperors are not rightful Subjects to the
Pope; neither hath he Power, for pretended or real Hereßte, to
excommunicate and depofe them, nor to abfolve their Subjects
from their Oaths of Allegiance; but even the Clergy are ſubject
to fecular Princes, and their Bodies and Estates under their
Serm. 3. p. 44.
Government. Text, Acts 26. 2.
VII. The Pope of Rome is That Antichrist, and Man of
Sin, Spoken of in the Apocalyps, and by the Apostle Paul,
Text, 2 Thef. 2. 3, 4, 5, 6, 7, 8, 9, 10. Serm. 4. p. 80.
VIII. The Proteftants did upon just grounds feparate from
the Church of Rome, Text, Lak, 6, 22. Serm. 14. p. 492.
IX. The Lord Jefus, who is the only Foundation of his
Church, is the preferver of its Duration, in fome measure, vi-
fibly throughout all ages. Text, Mat. 16.18. Ser. 25, p.839.
X. The Papifts dangerously corrupt holy Worship, by their
Sinful Prayers to Saints and Angels. Text, Rom. 10. 14. Ser.
XII. Far.
15. p. 519.
XI. Purgatory is a groundless and a dangerous Doctrine. mr West
Text, 1 Cor. 3.15. Serm. 24. p. 813.
XII. No Sin is in its own nature Venial, but every Sin is mr Jenkin
deadly, and deferves eternal Damnation. Text, Rom.6.
Serm. 8. p. 261.
23.
XIII. The Good Works of believers are not meritorious of nr veace
eternal Salvation. Text, Pfal.62. 12. Serm. 11. pag.401.
XIV. There are not any works of Supererogation. Text, Luke Mr Lye
17. 10.
Serm. 16. p. 548.
XV. The Doctrine of Justification is dangeronfly corrupted My Clarkson
in the Roman Church. Text, Rom. 3. 24. Serm. 12. p. 441.
XVI. 'Tis not lawful to make Images of God, nor to wor- mr needler
Ship him as reprefented by an Image; nor to direct our worship
to an Image as a Medium; nor fcandaloufly to ſeem to worship
Images, by doing it corporally as Idolaters do, though we pre-
tend to keep our hearts to God. And the Papiſts prefumptu-
onfly leave the fecond Commandment out of the Decalogue.
Text, Mat. 4. 10. Serm. 13. p. 458.
XVII. Publick Prayer ought not to be made in an unknown
Tongue. Text, I Cor.14.15. Serm. 9. p. 295.
N. Vincent
XVIII. The Pope and his Clergy, by falfe presumptuous Par-Fr Annesle
dons and Indulgences,have heinonfly injured Chrift,the Church,
and Souls of men. Text, Heb.10.14. Serm. 19. p. 677.
XIX. That Doctrine in the Church of Rome which forbids Vincent
to marry, is a wicked Doctrine. Text, 1 Tim. 4. 2. Serm. 17.
P. 578.
XX. The Papal Doctrine in denying the poſſibility of Aſſu- w §. Painle
rance, is falfe, and hath a dangerous tendency to destroy the
true Peace and Comfort of fouls in the certain hopes of ever-
Serm. 18.
Serm. 18. p. 617:
lasting happiness. Text, 2 Pet. 1. 10.
XXI. Baptiſm and the Lords Supper are the only Sacraments Mr Sylvester
of the Covenant of Grace under the New Testament. Text,
Prov. 30. 6. Serm. 20. 701.
XXII. There is no fuch thing as Transubstantiation in the Mr Lawrence)
Eucharist ; and tis Idolatry in the Papiſts to worship the confe-
crated Bread, though they think 'tis turned into the Body of
Christ. Text, I Cor. 11. 23, 24, 25. Serm. 21. p. 729.
XXIII. The Papifts go presumptuously against the Instituti Mr Steele
on of Christ, and change and corrupt his Ordinance, and are
injurious to the people, in denying the ufe of the Cup to them
ins
?
>
in the Lords Supper. }
Mr Wadsworth,
Mr Brelittle
Text, Mat. 26, 27, 28. Ser.22. p. 760.
XXIV. In the Mafs there is not a true and real Sacrifice of
Christ himself for the fins of the Dead and Living. Text,
Heb. 10. 12. Ser. 23. p. 784.
XXV. Popery is a Novelty, and the Protestant Religion was
not only before Luther, but the fame that was taught by Christ
and his Apostls. Text. Jer. 6. 16. Ser. 7. p. 165.
READER, The fmaller Miftakes are left unto your Ingenuity to Correct; the groffer Errata are
here amended.
ERRATA.
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PAge 5, 1. 16, r. Master, 1. 10, r. be, p. 17, 1. 1, r. of thee, p. 39, r. deteft, p. 81. r. gods, p. 82,
1. 15, r. Rev. 16. 13. p. 85, 1. 7, r. Graferus, p. 85, 1. 38, add bringing in, p. 96, 1. 3, Frinfingen-
fis, p. 97, 1. 8, r. chen, p. 98, r. head, p. 99, 1. 27, r. he looks, p. 100, 1. 23, r. Officers, p. 102,
1. 6, r. their, 1. 7. add the, 1. 37, add bid publick and open, p. 106, 1. 30, r. turret, p. 109, 1. 27, r. fa̸-
cilis, p. 110, l. 26, r. Scrinio, p. 112, l. 1, r. condonandi, p. 113, 1. 11, r. Tarquin, p. 118, l. 15, r.
faith one, p. 122, l. 1, r. let, p. 141, l. 13, r. 12 s. p. 152, I. 37, r. readiness, p. 155, 1. 3, r. faith,
P.263, 1. 22, r. ingeniously, p. 266, 1. 34, r. offender, p. 272, 1. 26, dele of, p. 292, 1. 16, r. whit
a madneß, p. 275, 1. 26, r. gold. † Page 404, 1. 8, r. actions, p. 405, marg. r. de
prædeft:&grat. 1. 42, r. on, p. 40% 1. 2, r. inflit, 1. 25, 1. c. 1. 35, r. Andradius, p. 408,
1. 4, r. fentent. 1. 15, marg. r. de condigno, & I. 23, r. convention, 1. 42, r. drò, 1. 44, г. Tav-
Jws, p. 409, marg. 1.-5, r. vse, P. 416. 1. 8, marg, r. confummando, p. 418, I. 40, r..the end to
which it is, p. 421, 1. ult. r. Jo. 2. Ep. 8. p. 422, 1. 2, r. 2. merces, P. 425, dele othe,¨ p. 426, marg.
1. 13, r. tribuit, p. 442, 1. 16, r. 1 Cor. 6. 11. p. 443, 1. 18, r. 1 Jo. 8. 9. marg. r. & confilii, p. 445.
1. 16, add him, p. 447, marg. r. dominicus, p. 448, 123, add grace, p. 449, 1.3, x. retractation, p. 450.
1. 17, r. darkneſs, p. 451, 1, 10, dele of, 1. 20, add or others, p. 452, 1. 1, add we may get eternal life,
P. 455, marg. dele 2. p. 456, 1. 34, r. fo fu", 1. 34. add or others for them, p. 459, 1. 13, for pre-
fently r. pretendedly, 1. 19, for making r. working, p. 452, 1. 2, for will r. would, 1.3, for part r.
piece, 1. 24, dele one of, 1. 32, for our works r. Civil worship, p. 463, 1. 11, add alfe, l. 22. dele one
ef, 1. 23, for Proftrating r. proftration, p. 466, I. 8, for how r. now, p. 463, 1. 16, for tranfparent r.
tranfcendent, p.471, for lives r. hearts, p. 475, 1.2, for beſt r. left, p. 483, I for alfo r. wha, ibid. dele
that, p. 489, 1. 17, for may r. muft, p. 492. for fave r. farve, p. 494. for thus r. thus, for as r. thon, p.
495, marg. r Ammianus, p. 513, r. duldipetor, p. 521, 1. 29, r. intention, 1. 38, for your.r. their, p.
525, marg, r. Ecclefia, for quid, r. quidem, p. 527, 1. 34, for fcorned r. feemed, p. 530,1. 13, r. vanity,
P. 531, marg. r. funt for fanct, and funt & for fanitus eft, p. 539: r. nlesov, p. 547, 1. 14, r. des, and
add des, p. 548, marg. r. Jeaxelns, P. 550, r. here, marg..r. utilitas, p. 551, r. Matth. 22.p. 352. r.
yea rather, P. 553, marg. 1. 2, r. dv0gázæv, p. 555, 1. ult. r. ftreams, p. 557, I. 9, r. ſhaviling, and 1.
14, for eu r. w, p. 558, I. 27, r. fly, p. 565, 1. 1, for forbids r. denies, and I. 4, r. agíus, p. 572, 1. 2,
for fpiritual r. Apoftles, p. 574, for Saints r. Chrift, p. 580, 1. 14, r. Pfeudo-Prophetarum, p. 583, 1. 35,
dele of, p. 603, 1. 13, r. nadisavtal, p. 611, 1.20, r. Alexanders, p. 613, 139, r. Enceftuofis, p. 614, 1.
30, r. Setters, 1. 32, r. backstal, in Tit. Ser. 18, r. Believer bis, p. 619, marg. l. 14, r. de fal. Cer. Ject.
3, p. 623, 1. 42, r. Si nanov, epywv. p. 225, l. 13, for theirs r. the Papists, p. 627, 1. 41, r. fingle,
p. 630, I. 13, r. as to, p. 632, 1. 38, for way r. Eye, p. 635, 1. 40, fo thefe r. thofe, p. 640, 1. 40,
marg. r. incanto, p. 641, 1. 20, & weld abyɣ p. 644, 1. 3, r. inartífi iale, p. 648, 1. 29, déle from E-
ternitie,p.446, 1.25, dele Colon. Page 701, 1.1,4, r. light, 131, r. tender, p.705,1 136r. Sacraments,
p. 708, 1. 20, r. vocati, 1. 44, r. commanded, p. 710; l. 27, r. vite, p. 711, l. 14, r. change, P. 714, l.
34, r. as, p. 715. 1. ult. dele and that through final Infidelity, p. 716, 1. 39, dele again, p. 720, l. 41,
r. prevented, p. 723, 1. 6, that which is included in the Parenthefis fhould have been fet in the Mar-
gin, p. 725, 1. 26, r. con fel, p. 726, 1. 23, r. as are intaild, p. 727, 1. 5, for their r. both, p. 784,
for fpeaking r. peabeth, p. 788, dele for,and for in that r. 4, p. 790, for it is r. he is, p. 791, for
was r. mere, p. 796, for off from r. 07, and dele in, p. 806, for at r. of, p. 808, dêle to underſtand,
p. 814, 1. 7, r. from, p. 816, 1. 16, for fuis r. jam, 1. ult. r. wasted, p. 818, 1. 15, r. receive sp. 819,
E2, r. laft, 1. 1o, r. 2000, and I. 32, r. defiring, p. 828, 1. 32, r. juftified for fanctified, p. 830, 1. 39,
r. Doctor, p. 832, 1. ult. r. mouldring, p. 834, 1. 20, г. ixésre, p. 834, 1. 23, r. called day, P. 837, L.
23, r. gone.
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245€ 243 244 245
POPE and COUNCILS
not Infallible
~
Mat. 23.8, 9, 10. But be not ye called Rabbi, for one is your Master, even
Christ, and all ye are Brethren.
And call no man your Father upon the earth, for one is your Father which
is in Heaven.
Neither be ye called Masters; for one is your Maſter, even Chriſt.
ぶ
​HE But in the beginning of theſe words
hath a manifeft refpect unto the forego-
ing verfes, wherein our bleffed Saviour
deſcribes and cenfures the ambition and
ufurpation of the Scribes and Pharifees.
He tells you in the fifth verfe, All their
works they do to be feen of men's not for
the pleafing of God, but for gaining of
reputation amongst men; not for the
fatisfaction of their own Confciences,
but for vain glory and oftentation.
They made broad their Phylacteries;
the Phylacteries were little fcrowls of Parchment which the Jews
did wear upon their arms, or upon their foreheads, wherein they writ
fome parcels of the Law of God. How folidly grounded that practice
was, I fhall not now examine: But the Scribes and Pharifees made
thefe Phylacteries larger and broader than the reft of the Jews, that
they might gain that refpect from the people by their outward garb,
which they could not gain by any true and folid worth. It follows in
the fixth verfe. They love the uppermost rooms at feasts, and the chief feats
in the Synagogues; and in the feventh verfe, and greetings in the Mar-
kets, and to be called of men Rabbi; i.e. Maſter or Doctor; for ſo the
word fignifies; and the word is doubled for the greater honour and
respect. They affected titles of honour, and the Jewish Sanhedrim did
folemnly confer theſe titles upon learned men; and they obliged the
people to give them thefe titles; and they had a faying, that he that
B
fo
faluteth
Pope and Councils not Infallible.
Serm. I.
faluteth his teacher as he doth another man, and doth not call him Rabbi,
provokes God to depart from Ifrael.
But indeed there was a deeper and worſe deſign than this in it;
they did not only aim at fplendid and glorious titles, but they did
ufurp Authority and Dominion over the Confciences of the People,
whereof this was but a fign; as amongst us the Flag is a fign of the
Dominion of the Seas, fo this title was an indication and fign of that
Authority they ufurped over the people. Againſt this leaven of the
Scribes and Pharifees, our Saviour cautions them in the words read,
Be ye not called Rabbi, call no man your Father upon earth; neither be ye
called Mafters. The fame thing thrice repeated in various expreffions,
to fhew the great importance and neceffity of this precept. But how is
this to be underflood? I answer, it is not a prohibition concerning the
ufe of the name, but concerning the practice of the thing. You are not to
underſtand it thus, as if it were unlawful to call any man Father, or
Mafter, as the Quakers with fufficient weaknefs will underftand it. Cer-
tainly the Apoſtles beft understood the meaning of their Lord and Ma-
fter; and for as much as we find that they themſelves did give men
thefe titles, we have warrant enough to uſe them, Ephef. 6. 4. Fa-
thers provoke not your Children to wrath; and left any man fhould have
fuch an Allegorical humour as to underftand it of fpiritual Fathers,
they are called fathers of the flesh, Heb. 12.9. We have had fathers of our
flesh. And fo fervants must obey in all things their Mafters according to the
flesh,Col.3.22.nay more,it is not unlawful to call teachers by theſe names;
it is not unlawful to call Teachers, Mafters, Doctors,Rabbies,1 Cor.4.15.For
though you have ten thousand inftructers in Chrift, yet have you not many Fa-
thers, for in Christ Jefus I have begotten you through the Gospel: I am your
Father, your ſpiritual Father, and the title of Mafter (Sidd'onaños) an- -
fwers to Rabbi in the Hebrew, as the learned know, and plainly appears
from Joh. 20. 16. Jefus faid unto her Mary, she turned her felf about
and faid, Rabboni! a word of the fame fignification with Rabbi,which
is as much as to fay Mafter. This name I fay, is commonly given to
Teachers and Minifters of the Goſpel; be fent fome Apostles, and ſome
teachers or Maſters, Sidaondaue, and fo St. Paul calls himſelf diddonanos;
a teacher, a Maſter,a Doctor of the Gentiles.
What then is here forbidden?
Anf. Two things. (1) He forbids a vain and ambitious affectation
of fuch titles of honour as theſe. (2) And principally he forbids.
that Authority and Dominion over the Conferences of men which theſe
titles do import. I fhall fay nothing to the former, the latter is that I
muft difcourfe of at this time. And to this purpoſe, and that you may
the better underſtand the mind of our bleffed Saviour in theſe words;
you must know that the Scribes and Pharifees did arrogate to them-
felves this Authority over the people, the felf-fame Power which the
Popish teachers at this day ufurp over their people. This was their do-
&rine,
1
Serm. I.
Pope and Councils not Infallible.
gay
ctrine, That the People were obliged to believe all their Doctrines,and
to practiſe all their Injunctions. Theſe are the very words of the Jewish
Talmud, which is as it were their Bible. All the words of our Rabbins
are to be believed, and received, as the very words of the living God. And
in another place, We owe the fame faith to all which the Rabbins teach in
their homilies,which we give to the Law of Mofes. Nay they went fo far
as to fay, (as Rabbi Solomon an eminent Doctor of theirs faith upon
Deut. 17. 11.) Thou shalt not depart from the words of the wife,
i.e. their Teachers, though they tell thee that thy right hand is thy left, and
thy left hand is thy right; and in another place, be that diffents from bis
Teachers, is as bad as he that diffents from the Divine Majelly; and be that
believes the words of the wife, it is as if he did believe God bimfelf. Nay
they went higher, My Son attend rather to the words of the Scribes than to
the words of the Law.
Now by this you may clearly underſtand what our Saviour aims at,
and why he preffeth this point with fo much vehemency; you fee the
very life and foul of Religion was ftruck at by this intolerable ufurpa-
tion. Therefore our Saviour faith, call no man Rabbi, call no man your
Father upon earth; let none of my Difciples or Apofiles ever ufurp this
Authority; and if any of them fhould be ſo arrogant as to do it, let
no man give this title to them; that is, acknowledg not this Authority
to be in them; own no man for your Father or Maſter on Earth, ex-
cept my felf or your Father in Heaven.
From the words thus explained I gather this Doctrine.
Doct. There is no external, fupream and infallible Judg in the Church
of God, to whom all Christians are obliged to fubmit their Faith and Confti-
ences, in all matters of Religion.
This was the point that I was defired to difcourfe of at this time;
and I do it the more willingly, becauſe in the whole body of Popery,
the oppofite Doctrine to this is the heart of it. This is Articulus ftantis,
vel cadentis Papifmi: Popery will either ftand or fall by the truth or
falfhood of this Affertion. It is ufual with Papifts confidently to invite
us to the debate of this Doctrine, concerning the fupream and infallible
Judg of Controverfies; this they all acknowledg, ftrikes at the root;
and we do but nibble at the branches, unlefs we ftrike at this.
Now that you may the better underſtand this Difcourfe, I muſt
acquaint you with the Doctrine of the Papifts in this particular. They
are not content with Chrift the Judg in Heaven, and the holy Scri-
ptures the Judg upon Earth; but they must have another Judg, a
vifible Judg; like the Ifraelites they muſt have a viſible God to go be
fore them, though it be but a Calf. They fay (1) that an external and
vifible Judg of all matters of Religion upon Earth is abfolutely neceffa-
ry; and this Judg they fay is the Church, by which they underſtand
B 2
the
Pope and Councils not Infallible.
Serm. I.
the Governours of the Church, either the Pope, as fome of them fay,or
as others, a General Council, or the Pope and a Council together, as
thoſe that would feem wifer than the reft pretend.
(2) They fay, this fupream Judg is infallible; he can neither be de-
ceived himfelf, nor deceive them that ftick to him, and are taught by
him.
(3) They fay it is the duty of every particular Chriſtian intirely and
unreſervedly to fubmit his Faith and Confcience to the conduct and
guidance of this Judg, to believe whatever he teacheth, and to practife
whatever he commands, according to that known and often mentioned,
and never to be forgotten Affertion of Bellarmine, De Pontifice Rom. 1.4.
cap.5. in fine. If, faith he, the Pope could or should fo far err, as to command
the practice of vice, and to forbid vertuous actions, the Church were bound to
believe vices to be good, and vertues to be bad. This is plain dealing; and
I cannot but adore the wife and wonderful Providence of God, that
fhould give up a perfon of ſuch wiſdom and learning as Bellarmine, to
diſcover the true and the defperate confequences of this principle, that
all men that have a care of their Souls might avoid and abhor it.
This is the fum of their Doctrine; and they further add, that this
Doctrine of the Churches fupream and infallible Authority, as it is of
more weight and importance, fo it is, and in all reafon ought to be
more evident and demonftrable than any other Chriſtian Doctrine what-
foever, as a learned Doctor of the Romish Church exprefly affirms, I
mean Creffy in his Exomologefis; whether this be fo or no we fhall by
and by diſcern. And againſt this bold and wicked Affertion I have laid
down this Propofition, There is no external fupream, infallible Fudg in
the Church of God,to whom all Chriftians are obliged to ſubmit their Faith
and Confciences in all matters of Religion. That which I am now plea-
ding for is, that you may preferve the greatest treaſure you have in the
world, even your Confciences, againſt the horrible Ufurpations of
wicked and unreaſonable men.. Í fhall not ufe multitudes of Arguments
to confute the Popish Affertion, but a few, and thoſe ſuch as may con-
vince the Confcience of any perfon, who will not ſhut his eyes againſt
the light.
Arg. 1. This Authority which they pretend to is a greater Authority.
than the Apoſtles themſelves did ever claim, or exerciſe in the Church
of God; as plainly appears from 2 Cor. 1. 24. Not that we have domi-
nion over your Faith. I do not understand what dominion over a mans
Faith can be, if this that they pretend to be not fo. God himſelf can
fcarce be imagined to have a greater dominion over any mans Faith
than this, that a man be obliged to believe every thing which God faith
without examination, and practife whatfoever he commands; and
this the Pope lays claim to, as you have heard, and it is notoriouſly
known; by which alone you may fufficiently difcern who is that Man
of Sin prophefied of, 2 Thef. 2.4. Whe oppofeth and exalteth himself
above
}
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Serm. I.
Pope and Councils not Infallible.
above all that is called God, or that is worshipped; so that he as God fitteth in-
the Temple of God, fhewing himself that he is God. This was our bleffed
Saviours fole Prerogative, A&t. 3.22. Mofes truly faid unto the Fathers,
a Prophet hall the Lord your God raife up unto you of your brethren like un-
to me, him shall ye hear; in all things whatsoever he ſhall fay unto you.
So that this is the heighth of Chrifts honour; and the truth is, it might
well be faid of Chrift, we may fafely relie upon and hear Chrift in all
things whatſoever he ſhould fay to us; this was very agreeable to the
nature and perfon of Chrift, one in whom were all the treasures of wif
dom and knowledg, one in whom the fulness of the Godhead dwelt bodily,one
that was God manifested in the flesh: I fay, we may ſafely relie upon fuch
a perfon; but that this fhould be faid of a weak and wicked man,fuch
as themſelves confefs many of their Popes to have been, that we ſhould
hear whatever he fays; this is fuch a ftupendious ufurpation, that I
can never think of it with horror enough. The holy Apofiles thought
it good manners to keep a diftance from their Lord and maker, they ne-
ver durft arrogate ſuch an abſolute and unlimited Authority to them-
felves. Witneſs that evident place, Gal. 1.8, 9. Though we or an Angel
from heaven preach any other Gofpel unto you than that which we have prea-
ched unto you, let him be accurfed. And as I faid before, ſo ſay I now a-
gain, If any man (be what he will, the Pope or a Council, or any com-
pany of men, for ubi lex non diftinguit, non eft diftinguendum, God
makes no difference or exception here, neither muft we) preach any other
Gospel unto you than that you have received, let him be accurfed. And do
you not think this would be another Goſpel if any man fhould fay, that
vices were vertues, and fins duties, and confequently that unbelief and
impenitency were Gofpel-duties, would not this be another Goſpel?
and you fee they allow this Authority to the Pope. If the Pope teach ſo,
you are bound to believe fo; but this was not Saint Pauls mind, 'Though
we or an Angel from Heaven preach any other Gospel, do not only disbe-
lieve him, but curfe him to his face; it may be he will curfe you, and
pronounce an Anathema againſt you, and roar with his Bulls against
you; but regard not that, the curfe cauflefs shall not come, Prov. 26.2.
but the curfe fhall reft upon himſelf.
Arg. 2. Such an Authority as they pretend to, is contrary to that
command of the trial of Doctrines, which is laid upon all Chriftians;
for if there be an infallible Judg to whom I ought to fubmit my Faith
and Confcience in all matters of Religion, what need I try Doctrinsè
certainly there is no room left for it; and therefore the Papifts laying
down that Affertion, they do with very good fenfe collect this Con-
clufion from it, That you owe an implicite Faith to all their Doctrins,
and blind obedience to all their commands; it is Bellarmines Affertion,
A Chriſtian, faith he, should receive all the Doctrins of the Church without
any examination. Now let us fee whether this be the mind of God or
no; if it be, than they are in the right; if not, than it is an abomina-
ble
¡
Pope and Councils not Infallible.
Serm. I.
1
bie ufurpation. If we confult the holy Scriptures, we fhall find that no
Chriftian is to offer to God a blind facrifice, but a reaſonable fervice.
1 Pet. 3. 15. Be ready always to give an anſwer to every man that asketh you
a reaſon of the hope that is in you. It is not the Colliers reaſon will ferve
the turn, nor the Colliers Faith, to believe he knows not why; this is
not to give a reafon of our hope, 1 Joh. 4. 1. Beloved, believe not every
Spirit (that is every teacher that pretends to be led by the fpirit) but try
the fpirits whether they are of God, becauſe many falſe Prophets are gone out
into the world. God hath given us fufficient warning, that there fhould
be a great and a general defection amongst Profeffors, yea amongst the
Preachers of the Gofpel, 1 Tim. 4. 1. Now the Spirit Speaketh exprefly,
that in the latter times fome shall depart from the faith, giving beed to fe-
ducing fpirits, and Doctrines of Devils. Act. 20. 30. Also of your own
felves shall men arife, ſpeaking perverſe things to draw away Difciples after
them, &c. 2 Pet. 2. 1, 2. But there were falſe Prophets also amongst the
people, even as there shall be falfe Teachers among you, who privily ſhall bring
in damnable herefies, even denying the Lord that bought them, and many
Shall follow their pernicious ways. Well now, what is the remedy against
this doleful difeafe? be not furprized when you fee various and con-
trary opinions in the Church; it is no more than was foretold by all
the Apoftles. But now what fhall Chriftians do in this diftreffed condi-
tion and contradiction of opinions? what was the remedy prefcribed
in cafe of falfe Prophets of old and what is the remedy in cafe of falfe
Teachers now? Why it is trial. Chriftians are commanded to try them.
There were two ways propoſed to try the Prophets of old; the one
was by the event. Deut. 18. 21, 22. And if thou fay in thine heart, hom
Shall we know the word which the Lord hath not spoken, when the Prophet.
Speaketh in the name of the Lord, if the thing follow not, nor come to pass,
that is the thing which the Lord hath not spoken; but the Prophet hath Spo-
ken it preſumptuouſly, thou shalt not be afraid of him. And the other way
of trial was by the Scripture, Ifa. 8. 20. To the Law and to the Teſtimony,
if they speak not according to this word, it is because there is no light in
them; and Ver.16. Bind up the Teftimony, feal the Law among my Difci-
ples. And Verf. 18, 19. Behold I and the Children whom the Lord hath gi-
ven me are for figus and for wonders in Ifrael, and when they ſhall ſay un-
you, feek unto them that have familiar ſpirits, and unto wizards, that
peep, and that mutter, shall not a people feek unto their God? for the living
to the dead? The way to difcover thefe delufions is to enquire, and that
is by the Law and by the Teftimony, and this the people were obli-
ged to. And fo this is the remedy preſcribed in the New Teftament; I
need inftance but in that place, i Thef. 5. 21. Prove all things, hold fat
that which is good. Prove all things, who is this that is required to do
it? it may be it is the Pope, it may be it is a general Council, and they
indeed muſt prove all things; no, read the firft verfe of the firſt Chap-
ter, Paul and Sylvenus, and Timotheus unto the Church of the Theffalonians
20
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Serm. I.
7.
Pope and Councils not Infallible.
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in God our Father; the Members of the Church, thefe are here com-
manded to prove all things, and hold faft that which is good. The
fame perfons are obliged to prove all things, who are obliged to bold
-fast that which is good and fince it is confeffed the latter clauſe belongs
to the people, fo muft the former alfo. Confider three things.
(1.) Chriftians have Ability to try things with. (2.) They have a
Rule to try things by. And (3.) They have a Promiſe of diſcovery;
and I think more is not neceffary.
First, Chriftians have Ability to try things with, they have reafon-
able faculties, they are capable of judging between things that differ;
the Apoſtle ſpeaks to the Church of the Corinthians; 1 Cor. 10. 15.
I speak as to wife men, judg ye what I fay. Chriftians, as well as Mini-
fters, have the Spirit of God which enables them to judg of ſpiritual
things. 2 Cor. 2. 15. He that is fpiritual (that is, he that hath the Spi-
rit of God) judgeth all things. He is capable of judging between
Doctrine and Doctrine, between Precept and Precept, between Fra-
ctice and Practice; and upon the warrant of this Text, and many
others, I dare affirm, that a ferious, godly, difcreet Chriftian, is a
more competent judge of many divine Truths, than the greateſt Scho-
lar in the World, that wants the direction of the Spirit of God: add
to this what our Saviour faith, John 10.4, 5. and remember he ſpeaks
not of the Shepherds, but of the Sheep; my sheep hear my voice, and
they follow me; a stranger they will not follow, but will fly from him: for
they know not the voice of strangers. You fee the Sheep are indued by
God with faculties, they can diftinguish between Chrift and a Stranger,
between Chrift and Anti-chrift.
Secondly, Chriftians have a certain Rule to try things by, and that is
the holy Scriptures, to which Chrift commanded the Jews to bring all
his doctrines, Joh. 5. 39. Search the Scriptures. Acts 17. 11. Thefe
were more noble than thofe in Theffalonica, in that they received the word
with all readiness of mind, and fearched the Scriptures dayly whether these
things were fo. 2 Pet. 1. 19. We have also a more fure word of Prophesy
(the Prophecies of the Old Teftament compared with the events and
doctrines of the New) whereunto you do well that you take heed, as unto
a light that shineth in a dark place. Pray obferve, 1. Who writes this,
it is Peter, he from whom the Pope claims all the power he hath and
yet Peter faith, you do well to take heed to the Scriptures.. I know
the Popes are grown wifer fince, they have corrected Peter; they fay,
People do ill to take heed to
heed to the Scriptures
the Scriptures; they fay,
it is the fountain of all herefie, for people to ftudy the Scripture: our
Saviour faid it was the fountain of all error that men did not underſtand
the Scriptures; Yon err,becauſe you know not the Scriptures. Matt. 22.29.
The Pope faith, Men err becauſe they will know and read the Scrip-
2. To whom he writes this, look upon the endorſement of his
Epiftle: Peradventure he writes thus to his Succeffors; No, but to
tures.
5
thens:
Pope and Councils not Infallible.
Serm. I.
them that have obtained like precious faith with us, v. 1. of this chap-
ter.
Thirdly, Chriftians have a promife of diſcovery upon Trial; 2 Prov.
4.5. If thou feekeft her (that is wisdom) as filver, and ſearcheſt for
her as for hid treasures, then shalt thou understand the fear of the Lord,
and find the knowledg of God; Joh. 7. 17. If any man will do his will be
fhall know of the doctrine whether it be of God, or whether I Speak of my
Self.
Arg. 3. Against the Supremacy and the infallible Authority of the
Pope is taken from the danger of following falſe guides. People may
fin in following their guides and teachers; this the Papifts deny; they
fay that People are obliged to believe their Teachers, and if they do ſo,
they are free from fin and danger; and if their Doctrine be true, it
muft needs be fo. This is that I muft now briefly examine, as that
which alone will decide the whole controverfy; when Aaron taught the
people to worship the golden calf, and proclaim'd, to morrow is a feaft
unto the Lord, Exod. 32.5. Did the people fin in obeying Aarons
doctrine, and complying with his precepts, or did they not? I think
nothing is more plain, than that they did fin in it: verf. 31. And Mofes
returned unto the Lord, and faid, Oh! this people hath finned a great fin.
Not only Aaron finned in teaching this doctrine, but the people finned
in believing this doctrine and in Verf. 35. And the Lord plagued the
people because they made the calfe which Aaron made, or, as the words
may very well be interpreted, because they worshipped the calfe, or facri-
ficed to the calfe, which Aaron made.
So you fee plainly, the people finned, and were plagued becauſe
they followed the Doctrine of Aaron: and fo in Ifa.3. 12. O my peo-
ple, they which lead thee, caufe thee to err, by their corrupt doctrines
and finful practices; and yet this did not at all excufe them: for
Ifa. 24. 1, 2, 3. Behold, the Lord maketh the earth (that is, the Land)
empty, and maketh it waft, and turneth it upfide down, and feattereth
abroad the inhabitants thereof; and it shall be, as with the people, fo with
the priest, as with the fervant fo with his master, as with the leader fo
with the follower: The Prieft fhall be punished forely for mifguiding
the people, and the people fhall be puniſhed for following them. To
come lower, to the Priefts and Rulers of the Church in our bleffed
Saviours time; the chief Prieft and the great Council at Jerufalem then
were, as the Papifts confefs, the fupreme and infallible Judges of all
the matters of Religion, as the Pope at leaft with a general Council
pretends to be at this day. Thefe infallible Judges, are called blind
guides, Matt.23.16. Woe unto you blind guides; they were univerfally
enemies to Chrift; John 7. 48. Have any of the Rulers or of the Pha-
rifees believed on him? They accounted Chrift an impoftor, Matt. 27.
63. The very words of their great Council are thefe, Sir, we remem-
ber that that deceiver faid, while he was yet alive, after three days I will
rife
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Serm. I.
Pope and Councils not Infallible.
ра
rife again; theſe were the men that ftirred up the people against Chrift.
Matt. 27.20. But the chief Priests and Elders perfoaded the multitude,
that they should ask Barrabus, and destroy Fefus. You fee nothing is more
plain; no adverfary can be fo impudent as to deny this, that the high
Priefts and the great Council of the Jews did unanimouſly agree in
preaching this Doctrine, that Chrift was a deceiver. Now the queftion
is, whether the people did well in believing this Doctrine, or not.
Certainly if the Popish Doctrine be true, the people did well in follow-
ing the high Priests direction, and fo the Papifts affirm; they are the
words of Becanus, in his Manual of Controverfies, The whole people of
the Jews, in the matters of Religion were bound to follow what the high
Priest faid, and the greatest of their Divines, even Bellarmine exprefly
fays, that the people were bound to stand to the high Priests judgment;
whatfoever fentence he should deliver. Now we fay, they did fin in be-
lieving their Teachers; let us both hear what Chrift fays, and no more
need be faid againſt this abominable Affertion, nor for the deciding of
this question, and eſtabliſhing you against this Doctrine. What can
be more plain than that paffage of our Saviours, Matt. 15. 14? Let
them alone, they be blind leaders of the blind, and if the blind lead the
blind, both shall fall into the ditch. You fee, he that follows a blind lead-
er is puniſhed as well as he that leads him, both fall into the Ditch.
And Aus 3. 17. When the Apoftle was Preaching to the Jews, I mot,
fays he, that through ignorance you did it, (that is, you crucified Christ)
as did alfo your rulers. Ignorance it was in the Priefts, and ignor
it was in the people; and the people, fay the Papifts, are excut
caufe they were bound to follow the Priefts; but did this makt no
fin in the people? Let us hear what Saint Peter fays, Alts 2.23. Him,
being delivered by the determinate counfel and foreknowledg of God you have
taken, and by wicked hands have crucified and flain: Neither Gods de-
cree, nor the high Priefts mifguidance did at all excufe them from that
wicked act; and as they faid, His blood be upon us and our children, fo
we fee that fad Curfe is upon them to this day; Wrath is come upon them
to the uttermoft, as the Apoftle fays, 1 Thef. 2. 16. And if we fearch this
matter a little further, it will more evidently appear, and indeed afford
another undeniable Argument to confirm this Truth. Here were two
contrary Authorities, God and Chrift in his name on the one fide, and
the Authority of the Church on the other fide. Chrift commands the
Jews to believe in him, John 6. 29. when they asked him, What ſhall
we do that we may work the works of God? What does God require of
us? Jefus anſwered and faid unto them, This is the work of Ged, that
you believe on him whom he bath fent: and the great Doctrine, you
know, Preached by Chrift, was, Repent and believe the Gofpel; and
Chrift tells them, Joh.3.36. He that believeth on the Son hath everlaſting
life, and be that believeth not the Son, ſhall not fee life, but the wrath of
God abideth on him. And the Arguments our Saviour brings to prove
C
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Serm. I.
Pope and Councils not Infallible.
himself to be the Meilas, and to oblige them to believe, they are prin-
cipally two. The firft is the works he did, Job. 5.36. The works that I
do bear witness of me, that the Father hath sent me. And the fecond is
the Scriptures, verf. 39. of that Chapter,Search the Scriptures, for in them
ye think ye have eternal life, and they are they which testifie of me; and
in verf.46. Had ye believed Mofes, ye would have believed me, for be wrote
of me; this for the one fide. On the other fide itands the Authority of
the Church, the Supream and Infallible Judg of Controverfies, as the
Fapiſts ſay theſe were; The chief Priests and Elders, and all the Council,
fought falfe witness againſt Jeſus, to put him to death, Mat. 26. 59. and
verf. 65. the high Prieft pronounceth, he hath spoken blafphemy, what
further need have re of witneſſes, bebold now you have heard his blafphemy,
what think ye? and the reft confent to his fentence; verf. 66. and they
answered and faid, he is guilty of death. And the Jews had agreed already
that if any man did confifs that he was Chrift, he ſhould be put out of the
Synagogue, Joh.9.23.
Now then the queftion lies here, whether the Jews were obliged to
believe Chriſt in this cafe, or whether they were obliged to believe the
High Priest and Sanhedrim,and the Church of the Jews. And methinks
the very mentioning of it fhould prefently determine it in all your
thoughts; it is fo prodigious a thing that the Church fhould fet up it
felf in oppofition to Chrift, that no man can hear it without tingling
ears. Saint Peter hath decided it, Act. 5. 29. Then Peter and the other
Apostles answered and faid, we ought to obey God rather than man; we
ought to believe God rather than man. Can any man that hath the un-
derſtanding of a man in him, or the Confcience of a Chriftian, think
that the people of the Jews, that the Difciples and Apoftles of our
Lord did fin in believing in him, becauſe it was contrary to the com-
mand of the High Prieft and Church of the Jews? Can any man think
their Unbelief was their duty or that the Authority of the Church
could make void the command of God? or that the Jews did but their
duty in believing Chrift to be a deceiver? Theſe are ftupendious and
prodigious affertions ; and yet all theſe and many more must be digefted,
or elfe they muft part with their fundamental Doctrine. And just as the
cafe of the Jews was then, fo is our cafe now; for example, God clear-
ly and plainly commands me, as plainly as words can exprefs it, Exed.
20.4, 5. Thou shalt not make unto thee any graven Image, or any likeness
of any thing that is in Heaven above, or that is in the Earth beneath, or
that is in the water under the Earth, thou shalt not bow down thy felf to
them, nor ferve them. And Mat. 4. to. fays our Saviour, It is written,
thou shalt worship the Lord thy God, and him only shalt thou ferve. The
Church of Rome comes and teaches us a quite contrary doctrine; they
fay, thou shalt worſhip graven Images, and Saints, and Angels, and not
God only; the question is, which of thefe two we muft believe, and
whofe command we ought to obey? whether the Children must obey
God:
Serm. I.
Pope and Councils not Infallible.
II
God their Father, or the Church their Mother? whether I muſt be-
lieve the Word of God, which is confeft to be fo by the Papifts them-
felves, or the word of man, which they vainly pretend to be the Word
of God? let the 1 Job. 5. 9. determine this Controverfie, if we receive
the witness of man, the witness of God is greater. The witnefs of God
certainly ought to be preferred before the witness of man; add to this
Mat. 15. 6. You have made the commandment of God of none effect by your
Traditions. And verf.9. in vain do they worship me, teaching for Doctrines
the commandments of men; and tell me what is it to make void the com-
mandments of God by mens Traditions,if this be not?
Arg. 4. and last. Againſt this Doctrine is from the want of a Divine
Appointment and Promife; we must remember the queftion our Savi-
our puts, Luk. 12. 14. Man,who made me a judg or a divider over you ?
And that paffage, Heb. 5. 4. No man taketh this honour to himſelf, but he
that was called of God as was Aaron. If there be fuch a Soveraign and In-
fallible Judg as the Papifts pretend there is, and the Pope be he, this.
Judg ought in all reafon to produce his commiflion, and fhew
his letters patents for it. It is confeffed on all hands that man is of
himſelf a vain and foolish creature, full of ignorance, apt to error, that
loves darkness rather than light; Men of low degree are vanity, and
men of high degree are a lye, Pfal. 62. 9. the minds of all men do need
renovation, or elfe they are not capable of difcerning Divine things.
Now if any man pretend to an exemption from the common infirmities
and corruptions of humane nature, this man ought to produce his
writ of priviledg, and to fhew wherein, and how he hath fuch an ex-
emption. Certainly if any pretends to be infallibly guided by God in all
things, he can claim it only from the grace of God, and by vertue of
Gods Promife; but fuch Promife there is none. I acknowledg the Pa
pifts pretend they have fuch a promife, that I fhall next examine. And
here are two things to be enquired into: (1) To whom this commifi-
on and promife is given, and this is the foundation of all the reft; for
though it should appear, that God had made a Promife of infallible
guidance to fome perfon or perfons; yet unless it plainly appear to
whom that promife is made, no man can lay claim to it, or have any
benefit by it.
Now let us enquire to whom this Promife is made; the Papifts fay,
it is made to the Church; but,fay I,what do they mean by the Church?
fay they, it is to the Governours of the Church; but go a little further,
and what do they mean by the Governours of the Church? and herein
they moft horribly break into pieces; this Doctrine they fay, as you
have heard, is of more importance than any Doctrine whatſoever,and
fo ought to be proved with the greater evidence, than any other. But
when we come to examine it, their evidences are fo obfcure and inevi-
dent that they are not fufficient to convince their own Brethren; It be-
longs fay fome of them to the Pope, to the Bishop of Keme; fay others,
C 2
no,
بگید
12
Pope and Councils not Infallible.
Serm. I.
·
no, it belongs to a General Council, and theſe opinions are quite con-
trary one to another; and this difference is not only amongſt obfcure
and private perfons, but their greatest Doctors; there is Univerfity a-
gainft University, City againſt City, Kingdom againft Kingdom. So
that till they be agreed, to whom this Promife is made, they can make
no benefit of the claim, nor are we obliged to follow them.
2. Where this Grant and Prómife is? the Papifts anſwer, it is con-
tained in the holy Scriptures; and here they mufter up fome Promifes
as they call them, that confer this priviledg either upon the Pope, or a
General Council; and this I fhall briefly examine. Only in general ob-
ferve three things.
1. More clear and exprefs Promifes than any they pretend to did
not fecure the Church of God formerly from error, and therefore it is
a vain thing for them to expect it now. I will deal fo charitably with
our adverfaries, becauſe they want proofs as to help the infirmity of
their caufe. We will fuppofe there were fuch a text as this, In the
Church of Rome fhall my name be for ever; fure they would defire no moré
than this; they would fay, it is plain from hence that the Church of
Rome is infallible. But I fay, if there were fo plain a proof, yet that
would not be fufficient to prove it infallible, or to fecure the Church
from Error, and that I will prove by a plain inſtance. God fpeaks con-
cerning the Temple of Jerufalem, 2 Chron. 7. 16. For now I have cho-
fen and fanctified this house which thou hast built, to put my name there
for ever, and mine eyes, and my heart shall be there perpetually. You fee,
here is the fame Promife which I fuppofed made to Jerufalem; but
how far this was from fecuring the Church of Jerufalem, the high
Priefts and his Brethren from Error and Apoftacy,doth fufficiently ap-
pear from thoſe frequent and grievous complaints of the Prophets,con-
cerning the univerfal depravation of that Church, and particularly of
the Priefts of it, from the inftances of the grofs errors and miscarriages
of the High Priefts and others; and particularly it is put out of all diſ-
pute by that fatal and damnable Error of that Church in the condemna-
tion of Chrift.
2. Gods Promife of leading them into all truth is fufpended upon
certain conditions. The Spirit of truth you know is only promiſed to
them that ask him, Luk. 11. 13. How much more (hall your heavenly fa-
ther give the holy Spirit to them that ask him; and it is fuppofed that they
muft ask aright for you ask and receive not, because you ask amifs, Jam.
4.3. and in the place forementioned, Job.7.17. If any man will do his will,
he ſhall knoro the Doctrine, whether it be of God, or whether I speak of my
felf; where you fee the knowing of the Doctrine of Chrift is fufpended
upon the doing of Gods will. Now then for as much as the Church of
Rome hath apparently broken the condition God requires, as no man
that reads their own Hiftorians can doubt, no wonder if God accor-
ding to his commination in that cafe, make them to know his breach of
Promife.
:
3. The
}
Serm. I.
13
Pope and Councils not Infallible.
3. The Promifes which they pretend to are fo dark and obfcure that
they do not convince many of their own Brethren; therefore it is a ri-
diculous thing to think they thould convince Proteftants. For instance,
I told you they were horribly divided in that fundamental Doctrine of
the Infallible Judg, that fome place this Infallibility in the Pope, and
others in the Council. Now whereas the Promifes they pretend to are
of two forts, fome pretend this Infallible Authority to be in the Pope,
and fome in a General Council. Thofe that fay it is in the Pope, do both
flight and difpute against thofe arguments that are brought to prove it
to be in the Council, and on the contrary thofe that believe the Infalli
bility to be in the Council, defpife and confute thofe Arguments which
are brought for the Infallibility of the Pope. This being premifed, I
come particularly, but briefly (becauſe I have difcuffed them elſewhere)
to the Promiſes pretended for this ufurped Authority. Firft for the
Pope, and then for the Council.
For the Pope they tell us this ftory; That Saint Peter was made by
Chrift the Supream and Infallible Judg of all Matters and Controverfies
of Religion, and that Peters Succeffors, the Popes and Biſhops of Rome
are invested with the fame Authority and Priviledg;and this they fay, is
evident from Scripture, and hath been owned by the Church of God
in all ages from Chrifts time till Luthers days: this is the Romish Legend,
to which I anfwer; this Doctrine hath no foundation in Scripture;
the places they alledg for it are principally two.
1. Their firft place is Mat. 16. 18. And Ifay alfo unto thee, that thou
art Peter, and upon this rock I will build my Church, and the gates of hell
Shall not prevail against it. Therefore Peter, and confcquently all his Suc-
ceffors the Popes, are the Rock upon which the Church is built; and
therefore have the Supream and Infallible Judgment, to whom all per-
fons muſt ſubmit their Faith and Practice.
Anf. 1. It is plain enough, that it is not Peters Perfon, but Peters Do-
ctrine which our Saviour doth here fpeak of. Peter had made a glori-
ous confeiſion, verf. 16. Thou art Chrift the Son of the living God; and
verf. 17. Jefus answered and faid unto him, bleſſed art thou Simon Bar.
jonas; for flesh and blood hath not revealed it unto thee, but my Father
which is in Heaven. And for a further confirmation of this Truth,he adds,
I say unto thee, thou art Peter, (he mentions Peters name by way of allu-
ſion), and upon this Rock, that is, this Confeflion made and delivered
by thee, I will build my Church, and the gates of bell ſhall not prevail .a-
gainst it.
2. If it were Peters perfon, and if he were called a Rock, and a Foun-
dation of the Church, yet all this will not prove him to be infallible,
much lefs his Succeffors. The proper and primary Foundation of the
Church Peter was not; witnefs that evident place, 1 Cor. 3. 11. For o-
ther foundation can no man lay than that is laid which is Jefus Chriſts in a
fecondary and Minifterial fenfe Peter was a Foundation, and fo were all
the
$14
Serm. I.
Pope and Councils not Infallible.
the reft of the Apoftles; 2 Ephef. 2. 20. You are built upon the funda-
tion of the Apostles and Prophets; i.e. upon the Doctrine delivered by
the Apoftles and Prophets not upon their Perfons (for then the Pro-
phets could never have come in for a fhare), and therefore in like man-
ner (if you will allow Scripture to be its own interpreter) when Peter
is called a Rock or Foundation, it is not his Perfon, but his Doctrine
to which that title belongs. Rev. 21. 14. The wall of the City (the new
Jerufalem, the Church of God) had twelve foundations, and in them the
names of the twelve Apostles of the Lamb. Here is no prerogative of Pe-
ter, but all are equally foundations.
3. The Promife of Infallibility doth not belong to Peter, but unto
the Church, the gates of bell ſhall not prevail againſt its prevail againit
what or whom? against the Church; it is not the Rock upon which
the Church is built, but the Church which is built upon that Rock, un-
to which that fecurity is promifed; he doth not fay, the gates of hell
ſhall not prevail against thee, much lefs doth he fay, the gates of hell
fhall not prevail against thy Succeffors to the end of the world ; but
the gates of hell ſhall not prevail againſt the Church. So that though Peter
dies, and all his Succeffors fhould prove (as a great number of the Popes
have done) Apoftates from the Faith, yet fill the Church remains built
upon the Rock.
*
4. This Promife is made to the true, invifible and fincere Profeffors
of the Gofpel-Church; this is evident from the accomplishment of the
Promife. The Promife is, the gates of hell ſhall not prevail againſt the
Church; and it is manifeft the gates of heil did and do prevail againſt
all other perfons except the fincere Profeffors of the Gofpel; therefore
thoſe perſons that are faid to be Infallible, and fecure againſt all danger,
are only the true and invifible members of the Church.
2. The other place is, Luk. 22. 31, 32. And the Lord faid, Simon,
-Simon, bekold Satan bath defired to have you, that be may fift you as wheat;
but I have prayed for thee that thy faith fail not: therefore, fay they, Peter
did not err in the Faith, and confequently the Popes,his Succeffors, can-
not err; but alas, what vain and ridiculous Arguments are thefe ? No-
thing is more evident, than that this Promife, or Prayer rather of
Chrift doth not concern any Infallibility in the Doctrine of Faith, but
his eftablishment in the grace of Faith; if you confider Peter was not fo
much miſtaken in his judgment, the opinion of Peter concerning Chriſt
was not changed, it was not fo much an error of his mind as an error
in his practice. Peter was afraid of fuffering, and flaviſh fear made him
fpeak against his own Confcience, when he faid, I know not the man ;
and his miscarriage was in his tongue, not in his judgment; fo that it is
plain it was the grace of Faith that was there fhaken, and not the Do-
ctrine of Faith, and therefore no Infallibility can be pretended from it.
And here I might defift, but for more abundant confutation of this ab-
furd and abominable Doctrine, I fhall fhew that as they cannot prove it
from
Serm. I.
IS
Pope and Councils not Infallible.
from Scripture, we can difprove it from Scripture. I hope I fhall make
it plain from Scripture, that the Doctrine of Peters Infallibility and Su-
pream Authority in the Church of God was not received after Chrifts
death; for this I fhall offer two Arguments.
1. That Peter no where challengeth this power.
2. The Apoſtles no where give it him; therefore it is an intolerable
arrogance that his Succeffors fhould claim it.
1. Peter did not challenge it. It is obfervable, that in the Goſpel of
Mark, which the learned believe was indited by Peters direction, there
is not fo much as a repetition of that famous Text, Thou art Peter, and
on this rock I will build my Church. Peter durft not have omitted it, if it
had been fo fundamental a Doctrine-as the Papifts would have it. And
afterward Peter writes two Epifles, and there is not one fyllable in ci-
ther of them concerning this Authority; but fome may poffibly fay,
this was Peters modefty, that he would not take it to himfelf. But cer-
tainly Peter durft not exerciſe his modefty to the impeachment of his
fidelity, and the concealment of fo neceffary and important a Truth; but
he would and ought to have done as Paul did, who when his Autho--
rity was oppofed by falfe Teachers, he afferts and vindicates, and (as.
himfelf expreffeth it) magnifieth his office, Rom. 11. 13. and fo no
doubt Peter would and fhould have done had he really had that Su--
pream Power which the Papifts for their own fakes would faften upon
him; and becauſe he did not, it is a great prefumption he had it not.
*
1
2. The other Apoftles no where give this honour to Peter, but rather
by their practices fhew themfelves to be of a contrary opinion; which F-
think will be fufficiently evident to all fober difcreet and difintereffed
perfons from two places of Scriptures, which methinks might fuffice for
the determination of this Controverfie..
The one is, A. 15. where I muff firſt remind you that at this time:
our bleffed Saviour was dead, and Saint Peter by the Doctrine of the
Papifts, was fuppofed to be in the actual exercife of his Headship over.
the Church, to be the Supream and Infallible Judg of all Controverfies
and if they fay true, he was believed and known to be fo by all the reft-
of the Apoftles, and all the Chriftians of that age; whether it were fo
or no we ſhall fee by this Chapter. A controverfie arifeth in the Church;
well, what do they do for the reſolution of it? A&. 15. 1,2. They go up
to Jerufalem,to the Apostles and Elders about this question.. Why did they
not go to Peter if he were the Infallible Judg? it was a vain and frivo-
lous thing to call them all together, if Peter alone might determine it..
But it may be thefe were the Chriftians at Antioch, and they did not
well underſtand Peters Supremacy and Infallibility, but the Church of
Ferufalem understood it better; well, let us examine that too, in verf.6..
the Apoles and Elders came together to confider of the matter, Saint Peter
was no more confulted with than the reft: in the 7. verf. Peter fpake in
the Affembly, and delivers his opinion, verf, 10. Now therefore, why
remp?s
16
Pope and Councils not Infallible. Serm. I.
3
}
tempt ye God to put a yoke upon the neck of the Diſciples, which neither our
fathers nor we were able to bear? the yoke of the Ceremonial Law is
wholly to be taken off from the necks of Chriftians, and no burden
fhould be laid upon them. After him James comes and delivers another
opinion, different from Peters, verf. 19,20. My fentence is,that we tron-
ble not them which from among the Gentiles are turned to God, but that we
write unto them, that they abstain from pollutions of Idols, and from forni-
cation, and from things strangled, and from blood;, as if he had faid,I am
not altogether of Peters mind, I would not have all theſe things whol-
ly and on a fudden difcharged. It is but meet that fome refpect and
tenderneſs fhould be fhewn to the believing Jews, and that we fhould
become all things to all men that we may fave fome; and therefore it is
fit we ſhould a little comply with the Jews, not to impofe Circumcifion,
but to abstain from pollutions of idols, and from fornication, and from things
ftrangled, and from blood. And the manner of his expreffion here is very
obfervable; My Sentence is, ideya xgivw, Wherefore I thus determine
and conclude.He doth not fay,according to the prefent ftile of the Roma-
nists, and as he ought to have done, if their Doctrine were true, I do
in all humility prefent my opinion to the Vicar of Christ, the Prince of the
Apostles, the Supream and Infallible Judg of this and all other Controverfies,
to whom Ifreely and fully fubmit my thoughts and judgment; but barely
relates part of Peters difcourfe, and then concludes with a kind of de-
finitive fentence. And which is further confiderable, this great Coun-
cil prefers James his opinion before Peters,and the Decree runs in James
his words, verf. 29. That ye abstain from meats offered to idols, and from
blood, and from things ftrangled, and from fornication, from which if ye
keep your felves, ye shall do well. Can any man in his right fenfes imagine
that things would have been thus managed if Peter had been the Su-
pream and Infallible Judg of all Controverfies? Yet further,the Decree
runs not in Peters name as now it doth in the Popes name, but in all
their names; Verf. 23. The Apostles and Elders,and Brethren, fend gree-
*ing unto the Brethren which are of the Gentiles in Antioch, and Syria,and
Cilicia, and verf. 28. it feemed good to the holy Ghost, and to us, to lay
upon you no greater burthen than thefe neceffary things; and Act. 16.
They delivered them the Decrees for to keep,that were ordained by the Apo-
files and Elders that were at Jerufalem. It is ridiculous and incredible to
think that there fhould not in all this ftory be one word of Peters pre-
heminence, if he were at that time what they vainly pretend him to be,
the Supream Head of the whole Church, and the Infallible Judg of all
Controverfies.
4.
Another place of Scripture no lefs evident is the ſecond Chapter
of Saint Pauls Epiftle to the Galatians, where there are divers remark-
able paffages; verf. 7. The Gospel of the Uncircumcifion was committed to
ne (faith St. Paul) as the Gofpel of the Circumcifion was committed to Peter.
How? what ftrange news is this? I thought all the Gofpel of Chrift,
whether
Serm. I.
17
Pope and Councils not Infallible.
whether Circumcifion or Uncircumcifion had been committed to Peter,
and not any to Paul, but in fubordination to Peter, fo fays the Pope,
fo ſay the Papifts at this day: Circumcifion and Incircumcifion, Jews
and Gentiles, all committed to Peter; this is a new diſcovery! Saint
Paul though rapt up into the Third Heaven, he knew nothing of this
Peradventure whileft he was in Heaven, the decree for Peters Supremacy
and Infallibility was enacted upon earth, and fo he loft the knowledg of
that Myftcry. How foever he found nothing of it in Heaven, and we
can find nothing of it upon Earth, and therefore it muft needs come
from a third place, and what that is, I leave to you to judg. He adds
further, verf. 9. When James, Cephas, and John, who seemed to be pil-
lars (he peaks of them all alike, all Rocks and Pillars) perceived the
grace which was given unto me, they gave to me and Barnabas the right
-band of fellowship; and verf. 11. When Peter came to Antioch, Iwithstood
him to the face, because he was to be blamed. What? the Infallible Judg
to be blamed? this is nonfence: the Infallible Judg to feduce and mif
lead them that followed him? This he did, fays Saint Paul: And
therefore it is a very nonfenfical opinion to think that at this time he
owned Peter to be the Supream and Infallible Judg of all Controverfies.
Obferve further, how fleightly he fpeaks of all the Apoftles, and that
promifcuously, without any. refervation for Peter, verf. 6. Those who
Seemed to be Jomewhat, whatsoever they were it maketh no matter to
me (God accepteth no mans perſon) for they, who seemed to be fame.
what in conference added nothing to me: Peter is no more to me
than another man, nor than James, nor John, and all the Apoftles.
I received the Gospel immediately from Chrift, and He that
wrought effectually in Peter to the Apoſtleſhip of the Circumcifion, the fame
was mighty in me towards the Gentiles, verf. 8. Can any man living
think, that confiders what he believes, that the Apostle would have
poke thus, and that all the Apoftles would have dealt thus, if they had
known and believed, that Peter had been at this inftant the Supream in-
fallible Judg, to whom all were obliged to fubmit. But further, if all
that is faid concerning Peter had been true, and if the alledged Pro-
miſes did indeed belong to Peter, and did make him an Infallible judg
of all Controverfies; yet what is this to the Pope, who is a perfon of
a quite different character? Which that you may underftand a little,
I fhall in brief preſent to you the quality of thofe perfons, who they
fay, are Infallible Judges of all Controverfies. I fhall not mention a
word out of any Proteilant Author, but out of their own writings.
The Popes Library-keeper, Platina, confeffeth concerning divers of
the Popes, as is notorious, that they were, hominum portenta, monters
of men and elſewhere he confeffeth, that there were Eighteen Popes fuc-
ceffively, one after another that were Magicians, and in covenant with the
Devil. Can any man living think that fuch perfons were infallibly
guided by the Spirit of God that had made a league with the Devil?
D
and
18
Serm. I.
Pope and Councils not Infallible.
and Genebrard, a violent and virulent Papift, confeffeth that the Popes
for a hundred and fifty years together after the Apostles were Apoftates, not
Apoftolical; and our country-man Stapleton, an eminent man amongst
the Papifts, faith, Ima't acknowledg, I think there were fearce any fus,
except that of Hory, of which the Popes and Bishops of Rome were not
guilty. And it is notoriously known that many of them were Adulter-
ers, and many of them Sodomites, and many of them bloody and cru-
el men, and guilty of all forts of Wickeḍnefs. I need fay no more,
but fhall leave it to you to judg how incredible a thing it is, that per-
fons of fuch a character as this, fhould be the Supreme and Infallible
Judges of all Controverfics. How can it be imagined, that fuch a per-
fon fhould be the foundation of the Church, that is not fo much as a
true member of the Church? Or how can that Promife; The gates of
hell ſhall not prevail againſt thee, belong to that man that hath made a
covenant with Hell it felf, or that is a bondílave of the Devil? How
can any infamous wicked wretch make claim to thofe Promifes which
Chriſt made to the holy and bleffed Apoftles? How can it be imagined
that that mans Faith is fecured, all whofe other Graces are ruined and
come to nothing? You fhall find that Faith and a good Confcience go to-
gether; 1 Tim. 1. 19. Helding faith and a good confcience, which fome
having put away, concerning faith have make ſhipwrack. How can any
mans Faith live, when all his other Graces are confeffed to be dead?
And you know what Saint James faith, Chap. 2. verf.20. Faith with-
out works is dead. How can that man pretend to be infallibly guided
by the Spirit of God, that hath not the Spirit of God in him? It is
exprefly faid of fuch fenfual and brutish men, as many of the Popes are
acknowledged to have been, that they have not the Spirit of God.
We have it under the hand of one of the Apoftles, Jude verf. 19.
Senfual, not having the Spirit. Which alſo appears (and it is very re-
markable that it doth fo) from that very Text which they bring to
prove the Infallibility of Councils; John 14. 16, 17. I will pray the
father, and he shall give you another comforter, that he may abide with you
for ever, even the spirit of truth whom the world (that is, as is evident,
the wicked men of the World) cannot receive, becauſe it ſeeth him not,
neither knoweth him: the World hath not the Spirit of God, becauſe
they have not feen nor. known God. Now, who thofe men are that
have not feen nor known God, you may learn from another place;
1 John 3.6. Whosoever abideth in him, that is, in God, or in Chrift,
finneth not, whosoever finneth bath not feen him, neither known bim; that
is, whofoever doth fell himself to fin, whofoever alloweth himſelf in
the cuſtomary practice of fin, for of fuch only that phraſe is meant,
otherwife the fame Apoftle fays, If we say we have no fin, me deceive
our felves, and the truth is not in us, and There is not a just man on earth
that doth good and finneth not, Ecclef. 7. 20. But the meaning is, he that
Hives in a conftant courfe of fin, this man. hath not feen God, nor
ނ
known
Serm. I.
Pope and Councils not Infallible.
19
¡
known him, and therefore hath not the Spirit of God; and therefore
away with that impudent Doctrine that pretends the infallible Guidance
of the Spirit, to him that hath not fo much as the common Graces of
the Spirit of God.
By this time I hope it fufficiently appeareth that the Doctrine of
the Popes Supreme and Infallible Authority hath no foundation, im
Scripture; I fhould now proceed to fhew that this Doctrine was not
owned by the Ancient Church fucceeding the Apoftles: But becauſe
this would of it ſelf require a large difcourfe, and hath been abundant-
ly demonſtrated by others, and I have elſewhere fpoken fomething to
it, I fhall at prefent wholly forbear it. I thought to fhew you that as
it was not owned by the Scripture, fo neither was it owned by the first
and pureft Churches.
For the fecond Particular, the Supremacy and Infallibility of Coun-
cils, feparate from the Pope, it is fo little owned by our Engliſh Papiſts,
that I fhall not need to spend many words about it. The places of
Scripture which they alledg for it, are principally theſe three.
The firſt, Matt. 18. 20. Where two or three are gathered together in
my name, there am I in the midst of them. A moft ridiculous proof!
for all that this Text proves, is the fpecial and gracious Prefence of
Chrift: Chrifts gracious Prefence is one thing, infallible Guidance is
another thing, if that Prefence of Chrifts makes all thofe infallible
which have it, it is not only the Pope, or a General Council, but all
Councils, and all affemblies of Chriftians are Infallible. Further this
Promife is fufpended upon that condition of being gathered together
in Chrifts name, that is, by Chrifts command and commiflion, feeking
his honour and glory, being guided by his Rule, and acting according
to his Will; all which is included in that phrafe of being gathered in
Chrifts name: It is true he that doth all this is Infallible, but the queftion
is, whether they do this; nay, it is abundantly evident they do it
not.
be
Another place is, John 16. 13. When the ſpirit of truth is come, he
will guide you into all truth. To that I ſhall need only to fay this, that
this Promife is made to the Apoftles alone, and it is made to every Apo-
file. Pray obferve it, it was not only made to Peter, but to all the
Apoftles, and to every Apoftle: whereas one Apoftle went one way,
and another another way, one preached to the Jews, another to the
Gentiles, God did promife that he would direct all thefe in Preaching
the Doctrine of the Gofpel, that they fhould be led into all neceffary
truths, and this was neceffary to be done in laying the foundation of
the Chriftian Church: But what is this to the Pope or General Coun-
cil? He doth not fay, that the Apoftles fhall be Infallible only when
they are gathered together, but every one afunder: otherwife all thoſe
Churches which were converted by the Preaching of any fingle Apoftle
(which was the cafe of moft Churches in the World) had no certain
D 2
and
20
Serm. I.
Pope and Councils not Infallible.
}
and infallible foundation for their Faith. And confequently, if this
Priviledg be extended to the Succeffors of the Apoftles, then not only
the Pope is Infallible, but all and every other Succeffor of any one of
the Apoftles is Infallible; fo that either it proves the Infallibility of di-
vers particular perfons, or elſe it doth not prove the Infallibility of
Councils. Another place is, Act. 15.28. For it feemed good to the Holy
Ghost, and to us, to lay no other burthen upon you. A moft impertinent
Allegation; this is only a Declaration of the prefent cafe, and no Pro-
mife for the future. It is true, he fays, this Council was guided by the
Holy Ghoft, and fo they were, but does not fay all other Councils fhall.
It is notoriously known that many Councils there were that were Arri-
ans, and others that were Erroneous in other points; and the Papifts
themſelves confefs that many Councils have Erred, efpecially thofe
Councils that have undertaken to cenfure and condemn the Popes, and
to fet up their own Authority above them. Thefe, they fay, were not
led by the Holy Ghoft, but (as they fay exprefly of the famous Council
of Carthage for that very reaſon) acted by the inftigation of the Devil.
So that it feems all General Councils are not Infallible, but fuch as they
pleaſe, or fuch as pleaſe them; the reft muft feek their fortunes,and ſhift
for themfelves. As for this Council, A&t.15. it is confeffed they were In-
fallible. But doth it therefore follow, that becauſe this Council all the
. Members whereof were holy men, and divers of them holy Apofiles,
(every one of which was Infallible) were Infallibly guided by the Holy
Ghoft in this Controverfie, that therefore a General Council, confifting
fometimes (for ought appears to the contrary) wholly of wicked men
without the Spirit of God,fhould be Infallibly guided in all Controver-
ties? There is no man of common fenfe but fees an evident difparity in
the cafe.
I know there is one thing they further pretend, that though it be
true, the Pope is not Infallible of himself, nor the Council alone, yet
both together are Infallible; The Decrees of the Pope confirmed by a
General Council are Infallible. Two things only I ſhall ſay to this.
1. This is but a fhuffing evaſion againſt their own Confciences, be-
cauſe it is notorioufly known, and the Popish Doctors unanimoufly con-
fefs it, that this fuppoſed Infallibility is lodged either in the Pope, or in
the Council; They will not allow of a mixt Infallibility, that the Pope
ſhould conſtitute one part,and the Council another. Bellarmine fays, that
Infallibility dies not lye partly in the Pope, and partly in the Council, but it
is wholly in the Pope, and in the Council, fo far and no further than they
cleave to the Pope; and fays another,Stapl. The Council adds no Infallibility
to the Pope; it is he alone that is Infallible. And on the other fide, thofe
that place the Infallibility in the Council do as exprefly affirm, It is not
partly in the Pope, and partly in the Council, but wholly in the Council, and
in the Pope no further than be sticks to the Council. Which having fully
proved elſewhere out of their own Authors, I fhall here omit. Ey
which
Serm. I.
Pope and Councils not Infallible.
I
66
which it is evident enough, that this is only an artifice to deceive the
ignorant and injudicious people, but is not fatisfactory to their own
Confciences.
2. If this were true,it would do them no good, becauſe it doth not
reach the prefent ftate of the Church; for at this time there is no Genc-
ral Council in the Church; the Fope is now the only Head of the
Church amongst them; fo that either the Fope alone is the Infallible
Judg, or there is none at this day. If it be faid, they have befides the
Popes Authority, the Decrees and Writings of the Councils, that will
do them no good; for they all fay, there is a neceffity of a living Infalli-
ble Judg, and they fay of the Scripture, that it is but a dead letter, and
that no Writings can determine Controverfies: fo that there being now
no Head of the Church befide the Pope, either he is Infallible or there
is none fuch in their Church at this day; and therefore I may conclude,
that no particular perfon or company of men now is, or can be, the Su-
pream Judg of the Church, to whom all Chriftians are bound to fub-.
mit their Faith and Confciences. I fhall conclude all with two practical
Inferences.
1. Learn from hence what infinite caufe you have to blefs God that
hath delivered and preferved you from Popery, and what need you have
continually to pray, and to ufe all lawful endeavours that this Iron-
yoke may never be put upon you. The Popish teachers do by their
people, as the Phililtims did by Sampson, put out their eyes, and make
them grind in their mill. Papifts muft fee by their Teachers eyes, and
are obliged to believe whatever they teach them. I have been informed
by an English Merchant, fometimes refiding in Spain, that being in
fone Conference concerning Religion, with a Spaniard of note there
and his intimate Acquaintance, he ufed thefe Expreffions with Tears in
his Eyes; "You People of England are happy,you have liberty to fee
66 with your own eyes,and to examine the Doctrine delivered to you,
upon which your everlasting life depends; but fays he, We dare not
"fay, our Souls are our own,but we are bound to believe whatever our
Teachers tell us,though it be never ſo unreaſonable or ridiculous. It is
doubtless a dreadful thing for a man to fee the Inquifition on the one
hand, and damnation on the other hand. Therefore let us blefs God
that hitherto hath delivered us, and hath prevented in fome good mea-
fure the hopes and expectations of Papifts. Under ftand I befeech you,
and confider your Priviledg; We Minifters do not impofe upon you,
and tell you, you must believe all we fay, though it would be for our
intereft to do fo; but we fay with the Apoftle, We Speak unto wife men,
judg ye what we fay; We commend you as St. Paul did the Bereans,
Act. 17. for fearching the Scriptures, whether thefe Doctrines we
teach be true or no. It is a great evidence of the truth of the Proteftant
Doctrine, that it is not afraido fthe Light, it defires nothing more than
to be tried; and it is no lefs an evidence of the falfhood of Popery,that
CC
they
1
23
Serm. I.
I
Pope and Councils not Infallible.
they dread nothing more than the Light. You know what our Saviour
fays, Job. 3. 20, 21. Every one that doth evil bateth the light, neither
cometh to the light, left his deeds should be reproved, but he that doth truth
cometh to the light that his deeds may be made manife, that they are wrought
in God. God hath given you Talents, we command you to ufe your Ta-
lents, they command you to wrap them in a napkin. God hath gi-
ven you light, The Spirit of a man is the Candle of the Lord; we com-
mand you to fee by that Light, they command you to hide it under a
bufhel. Pity blind Papifts, pray for them, and rejoyce in the goodness of
God towards you, and fee what cauſe you have to be fervent in prayer,
that God may never fuffer Popery to recover its ftanding in thefe King-
doms.
2. For as much as there is no perfon upon Earth that can infallibly
guide you to Salvation, it concerns you to have the greater care of your
own Salvation. You will fay what fhall we do? I fhall only give you
thefe three Directions, and fo conclude. Do but thefe three things, and
you need not be troubled that you have no Infallible Judg to fecure you
in your way.
1. Study the holy Scriptures, let the Pope forbid you to do it, it is
no matter, it is fufficient for us, that Chrift commands you to do it,
Fob. 5.39. Search the Scriptures, for in them ye think ye have eternal life;
ye think, and ye think right, you muſt not take that for a term of di-
minution; no more than when the Apoftle faith, I think I have the ſpi-
rit of God, I Cor. 7. But the meaning is,you judg, and you judg alight
in it; Job. 20.31. Theſe things are written that you might b.lieve, that
Fefus is the Christ the Son of God, and that believing ye might have life
through his name. The Word is written, and bleffed be God you have
it before your eyes, it is not hid nor locked up from you, as amongst
the miferable Papifts; but the Bock is open, and you may read it,and
may by Gods blefling upon your own induftry and the ufe of thofe
helps which his gracious Providence affords you, in competent mea-
fure understand it. I fhall only mention that one place, and methinks the
very reading of it ſhould put this difpute quite out of doors, 2 Tim.
14, &c. But continue thou in the things which thou hast learned, and haft
been affured of, knowing of whom thou hast learned them, and that from a
child thou hast known the holy Scriptures, which are able to make thee wife
unto Salvation, through Faith which is in Christ Jesus.
3.
2. Pray fervently for the Guidance of Gods Spirit ; and for your en-
couragement know that God hath not left you without Promifes, & thofe
much more clear than thoſe which the Papifis produce for their Diana.
of Infallibility. In general this, Job. 16. 23. Whatſoever ye shall ask the
Father in my name, he will give it you. And left any fhould think this
Promife is confined to the Apofties, our Saviour adds, Job. 17. 20, 21.
Neither pray I for thefe alone, but for them alfo which shall believe on me
through their word. That they all may be one,&c. Another clear and com-
fortable

Serm. I.
23
Pope and Councils net Infallible.
fortable Promife to this purpofe you have Luk. 11. 13. If ye then being
evil, know how to give good gifts unto your Children, how much more shall
your Heavenly Father give the holy Spirit to thofe that ask him? Whence
I may venture to draw this Conclufion, That an holy and humble Chri-
ftian fincerely asking the conduct of the holy Spirit, hath better affu-
rance of his Infallible Guidance in all Truths neceffary to Salvation,
than an ungodly Pope that either doth not ask it, or-asks amifs, feeing
fuch a perfon hath no intereft in Chrift, in whom alone all the Promifes
are Tea and Amen, 2 Cor. 1.20. And therefore let no Chriftian perplex
himfelf with fuch anxious thoughts as thefe, What ifhall I do under the
various and contradictory Opinions that are amongft us?I want wifdom
to difcern. St. James tells you what you fhould do, Jam. 1.5. If any man
lack wifdom,let him ask of God, who gives to all men (mark that) liberally,
and upbraideth not, and it shall be given him. And therefore in this cafe
beg Counſel from God. There is not the weakeft, nor the moft ignorant
creature amongst you, but if you faithfully and diligently feek direction
from God, you may confidently expect it. Pray to God as David did,
Pfil. 25. 5. Lead me in thy Truth, and teach me; for thou art the God of
my Salvation, on thee do I wait all the day. And Pfal. 43.3. Ob fend out
thy Light and thy Truth, let them lead me, and bring me unto thy boly bill.
And as David did beg this of God, fo he promifeth it to himfelt, and
fo may every fincere Chriftian, Pfal. 73. 24. Thou shalt guide me with
thy counsel, and afterwards receive me to glory. God is the fame God ftill,
and as able and as willing to direct you as ever he was, and as faithful
in keeping his Promife as ever, as ready to hear as you are willing to
ask. You have it under Gods hand, Luk. 11. 10. Ask and you shall re-
ceive, Jeek and you shall find, knock and it shall be opened to you. What
need more be faid to encourage the Faith and the Hope of all that fear
God?
3. If you would difcern and hold faft the Truth, love and practife it.
The belt way to be certainly guided into the way of Truth, is to live up
to it. Of this we have evident affurance in that forementioned place,
Job. 7. 17. If any man will do his will, he shall know of the Doctrine, whe-
ther it be of God, or whether Ifpeak of my felf. Certainly a good Confci-
ence is the best prefervative of a mans Faith; and therefore when once
men put away a good Confcience, the next news is, they make fhip-
wrack of their Faith, 1 Tim. 1.19. Holding faith and a good confcience,
which fome having put away, concerning faith have made shipwrack: an
eminent inftance you have, 2 Thef. 2. 10, 11, 12. Because they received
not the love of the truth that they might be faved, for this caufe God shall
fend them frong delufions, that they thould believe a lie, that they all might
be damned who believed not the Truth, but bad pleasure in unrighteousness.
A Text that needs no other Comment but the Examples of this Gene-
ration. Papifts brag much of the many Profelytes they have gained a-
mongst us. For my part I am not at all furprized with it. When I con-
fider
Pope and Councils not Infallible..
Serm. I.
fider fuch Texts as this and the righteous and tremendous Judgments
of God,I rather wonder they do not flow in to them in far greater num-
bers. Nor can I believe that any wife man will think they have any
great caufe of triumph in their Profelytcs, if he will but make a little
enquiry, and get a true Character of the generality of them. He that
knows their Morals will never wonder at the change of their Religion.
It is no ftrange thing if a diffolute Protefiant turn a zealous Papiſt;
or if the righteous God ſhake thofe out of his lap, and out of the Pro-
teftant Church who were but rotten members of it.
I conclude all with that excellent advice, Pet. 3. 17, 18. Ye there-
fore, beloved, fecing ye know theſe things before, beware left ye alfo being led
away by the error of the wicked, fall from your own ftedfatness, but gros in
Grace, and in the knowledg of our Lord and Saviour Jefus Chrift.
CHRIST
SERMON II.
CHRIST, and not the POPE, Uni-
verfal Head of the Church.
1 Cor. 12. 27, 28. Now ye are the body of Chrift, and mem▾
bers in particular.
And God hath fet fome in the Church, firft Apoftles, &c.
O
UR appointed Work at this time is to determine, Whether
there be fuck a Church of Chrifts. Inftitut ion, as confifteth of
all Chriftians United or Subjected to any one meer humane Head,
Perfonal or Collective? Or, Whether there be any Univerfal
Head or Governour of the whole Church on Earth, befides, and under Fe-
fus Chrift? Which I deny. And when I have fully opened the quefti-
on, I ſhall prove the Negative both from this Text, and feveral other
Texts and Arguments.
Of all the Controverfies between us and the Papifts, this is the firft
and greateſt: We first deny that there is any fuch Head: And fecondly,
That the Pope is fuch a Head.
The Papifts, as knowing the impoffibility of finding any fair pre-
tence of afcribing the Internal acts of Chrifts Office to the Pope, are
forced to diftinguiſh, a Mediatorial Head of vital influx to the Church-
Regenerate, from a Political Governing Head of the Church-vifible (or
Congregate). And they confess that Chrift only is the firft; but fay,
that under Chrift, the Pope is, as his Vicegerent, the fecond: Fut
we maintain the Negative as to both: And if there be no fuch Head,
there is no Church that is fo Headed. Two things in this word are
meant in our denial. Firft, There is no fuch Conftitutive Head, who
is to the Univerfal Church a Conftitutive, Effential part; as is a King
in a Kingdom, a Mafter in a Family, and the Pars Imperans, in every
Political Society. Secondly, There is no fuch Governing Head, having
·Power and Obligation to make Univerſal Laws, and to Judg and Exe-
cute Univerfally.
There are three ways of Divine Inftitution which we here exclude.
Firft,God hath inftituted no fuch Head orChurch by the Law of Nature.
Secondly, Nor by Chriſt himſelf, immediately determining it in his
E
humane
26
Serm. II.
Chriſt, and not the Pope,
humane Nature on earth. Thirdly, Nor by the Revelation or deter
mination of his Spirit in his Apoftles or any other Authorized and In-
fallible Infpired perfons: And befides theſe three, we know no other
fort of Institution of God, to come into queftion.
Our queſtion medleth not with the Heads or Governours of
Kingdoms, nor of particular Churches; but only of the Univerfal
Church.
Arg. 1. From Nature, common Reafon and Experience, a non poffe,
ad non effe: No mortal man, or Collective body of men, is capable of
being a Conftitutive and Governing-Head of all the Church on Earth:
Therefore there is no fuch Head.
Firſt, No fingle perfon is capable of it. To prove which, confider
but, 1. What a Man is. 2. What fuch a man would have to do.
First, A Man is a poor finite creature, confined to one place at once,
not able to compafs the Earth, nor know all its Countreys, much leſs
Inhabitants: Not able to take notice of all the actions of the fons of
men throughout the World; nor to receive fuch fatisfactory informa-
tion concerning them, as may inable him to judg them juftly: Nor is
he capable of taking cognifance of one of many Millions of Caufes
that would belong to fuch a Judg. And Man is a poor Worm, un-
able to procure any due execution of Univerfal Laws, and to repreſs
the Rebellion of Refifters; and to defend the Church againſt its ené-
mies. And man is ſo bad a creature, that he that is tried in fo great
a work as the Government of all the World, and tried by fo great temp-
tations as muft needs arife in fuch an undertaking, will but become
(according to the courfe of ordinary changes) the worft, and fo
the moft odious of men: So that it is a wonder that Man fhould be-
come fo ignorant, as to think that any one mortal Man is capable of
Ruling all the World, or all the Chriftians in the World.
Secondly, But confider what fuch a Head muft have to do, and
there will remain no difficulty in the Cafe. 1. He that undertaketh the
Univerfal Government, undertaketh to make Univerfal Laws, and to
exerciſe Supream Power in Judging and Executing according to thofe
Laws. And he that maketh Univerſal Laws in things unchangeable,
muft fuppofe that Chrift hath not done it himself already, which is
falfe And in things changeable, he muſt be fufficiently acquainted with
the ſtate of all the Nations in the World, and the different Cafes
which require diverfification both as to Time and Place: which a Man
of many Thouſand miles diftance is uncapable of.
And as to Judgment and Execution, 1. As to Perfons, it is to be ex-
ercifed upon individuals. 2. As to Caufes; it is 1. Either Judging who
is fit or unfit for the Sacred Miniftry, as to Ordination; or 2. Who is
fit or unfit for Chriftian Communion, And that in refpect, 1. To
Knowledg and Faith, or Ignorance, unbelief or Herefie. Or 2. To a
Pious and Honeft, or a Criminal Converfation.
First,
}
Serm. II.
27
Univerfal Head of the Church.
i
1
First, Kingdoms or Cities are not either to be taken into, or caft
out of that Church of Chrift, for the Faith or the Faults of any part of
them. Baptifm belongeth to Individuals, and to Cities and King-
doms no otherwife than as confifting of fuch Individuals: It is the
Faithful and their Seed that are to be baptized; God never Authorized
any to baptize Kingdoms or Cities becauſe the King or Magiftrates be-
lieved.
And the fame must be faid of Excommunications; Kingdoms or
Cities are not to be Unchurched, or Interdicted Gods worship, becauſe
of the fin of Kings and Magiftrates: (Though ſuch inhumane and un-
chriſtian kind of Difcipline hath (upon the Venetians and many other
Countries) been exerciſed by the Pope); God faith, that the Soul
that finneth ſhall dye, and not the Son for the Fathers fin, which he is
not guilty of.
Secondly, And if this be fo, it is eafie to difcern whether one Man
can fo Govern all the World. 1. He that ordaineth Minifters, muſt
try them, that he may truly judg of their fufficiency. 2. He that bap-
tizeth the Adult, muft try their Knowledg and Faith, that he may
truly judg of their Capacity. 3. He that will juftly judg any accufed
of Herefie or wicked living, muft hear the Witneffes, and hear the
Perfon, and understand the circumftances of the Caufe: And before
he Excommunicate any, he muft not only know him to be Criminal,
but alfo Impenitent; and therefore muft with Evidence, Love and
Patience, endeavour first to bring him to Repentance. The like know-
ledg is neceffary to a juſt Abſolution. And what can one Man do in any
of this, for all the World?
་
Object. He can do it per alios, though not per fe: He can ſend forth men
to do it. The King cannot Govern his Kingdɔm by himſelf only, without
Officers; but by them he can.
Anfw. 1. What other men do, he doth not: To fay he doth it
per alios, is but a deceitful phrafe, and maketh not their work to be his.
That which he doth, is not to Preach, and Baptize, and Excommuni-
cate, and Abfolve by them, but to bid them do it, or licenſe them; yet
if he fent them all to do it as his Servants Authorized by him to do it
in his name and ftead, it might be called morally his Act; but it is not
fo. The Office of a Bishop or Presbyter, is of Divine Inftitution, and
their work deſcribed by the Word of God; and the Office and Work
is their own; and they themselves are accountable for it to their chief
Paftor, Jefus Chrift. 2. The work of an Ecclefiaftick Paftor is per-
fonal, even the exercife of his own skill, and not only the command-
ing of another to do it. If fetting others on the work were all that's
neceffary, there needed no Bishop or Paftor to be fuch a Head; a
Prince were fitter: David and Solomon could command the Priefts and
E 2
Le-
28
Serm. II.
Chriſt,and not the Pope,
}
Levites to do their Office, and could place and difplace them; and fo
many Chriſtian Kings: But as it is not the proper Office of a Phyfici-
an, Surgeon, Printer, Architect, &c. to Licenfe Phyficians, Surgeons,
Printers, &c. or to fet them on work; fo neither of a Bishop or Paftor
to licenfe or command fuch: And for Ordination, it may be done
without a Pope; or elfe how is the Pope ordained or confecrated him-
Self. 3. The Office of the Apoftles was not only to fend other men to
convert the World, and fettle the Churches, and govern them; but firft
to labour in all this themſelves, and then to ordain others to go along
with them as their helpers, and to govern the particular Churches;
which is not the fame thing, as only to fet other men on work. 4. A
Kings Office confifteth fo much in Power,to appoint Officers under him
to their feveral Provinces and Works, as that therein it greatly differeth
from a Paftors, which is like to a Phyficians, or a Philofophers, and more
confifteth in the exercife of perfonal skill and overfight. 5. But if all
this hitherto faid were nothing, it is moft certain that no King is capa-
ble of governing all the World: And if the Paftoral Office required no
more perfonal skill and exercife thereof than the Regal; yet all that
would follow were but this, that as a King by himſelf and his Officers,
can govern a Kingdom, but not all the World, fo is it to be faid of any
Paftor; though indeed the latter is much lefs poffible..
The Impoffibilities are notorious at this day. 1. The Pope doth
not ſo much as know a very great part of the World, what Inhabitants
it hath, or of what Religion. 2. Much of the World is fo remote
from him that his Meffengers must be many years in going, and all in-
formations as long in being fent to him. 3. The paffage is fo hazardous
and difficult that they are not likely by Sea and Land to escape all the
dangers in the way. 4. Many Princes Countries muſt be paſt through
that are enemies to Chriftians, and in frequent Wars with us, and one
another, and therefore will not fuffer fuch paffage and intercourſe as
the Government of the remoteft parts require. 5. There are many
Countries that underſtand no Language which the Popes Emiffaries
can ſpeak. 6. There are many Chriftian Countries at this day which
the Pope lately was not known to, nor ever fo much as required their
Subjection to him, by reafon of their incapacity of Converfe. When
Oviedo would have made the Abaffins believe that Subjection to the
Pope was neceffary to their Salvation, the Emperours Mother poſed
him by that Queftion, Why God nor the Pope ever told them fo till now,
and why they never before heard of the Popes claim? To which the poor
man had no better an anſwer to give, Than that inacceffibleness and di-
ftance hindered it, as Godignus himſelf reciteth the Diſcourſe. Which is
no less than a plain confeffion of what I am proving, that no one man
is capable of governing all the World: When fo great an Empire as
that of Abafia (eſpecially in its former grandeur) was fo far out of the
་
Papal
Serm. II.
27
Univerſal Head of the Church.
1
Papal reach, as that for fo many hundred years he could never fo much
as know them, and ſend a Governour to them, nor any Meffengers to
claim their Obedience; no wonder if much more of the World be fur-
ther out of the reach of his Notice and Jurifdiction.
Arg.1. And as no fingle natural Perfon,ſo much more no Collective Per-
Son or Company is capable to be an Univerfal Governour. For all the
forefaid difficulties will be yet greater to them, than to one. There is
none but an Univerſal Council that can be ſuppoſed to make fuch a
Claim, which Council muſt be one Civil Perfon, or Collective, and
therefore be in one place, and manage this Government by Confent:
But That place where they meet will be as diftant from the Antipodes
as Rome is, and they will have as far to fend and receive information.
2. The collecting of a true Univerfal Council, as I fhall fhew anon, is
not only difficult, but never to be done. 3. One man may do more in
a day, than a Parliament, much more a Council of all the Chriftian
World, can do in many Days or Weeks; there are ſo many to ſpeak,
debate, and to receive fatisfaction. 4. And feuds and diſagreements
will be yet a greater hinderance: So that where there is a Natural Inca-
pacity, there can be no Univerſal Governour, But both Pope and Coun-
cil have a Natural Incapacity: Therefore neither of them can be an uni-
verfal Governour.
Arg. 2. From the filence of the Creed and Scripture concerning fuch
an Univerfal Head: If Chrift had inftituted any Vicarious, Univerfal Go-
vernour, and confequently a Church fo conftituted, it would have been
plainly revealed in the Creed, or Sacred Scriptures: But there is no fuch
thing plainly revealed (nor darkly neither) in the Creed or Sacred Scri-
ptures. Therefore there was no fuch inftituted by Chrift.
The Major is proved, in that they commonly confefs that all Funda-
mentals or points of common neceffity are plainly revealed in the Creed,
or Sacred Scriptures; and they affert that an Univerfal Governour, and
a Church ſo conſtituted, is a Fundamental, and a point of common ne-
ceffity to be believed: Therefore if Chrift had inftituted any fuch, it
muft needs have been in the Creed, or Scriptures. No man can imagine
that if the reft of the matters of Divine Faith muft themfelves be recei-
ved from the believed Authority of fuch a Head or Church, Chrift
would not plainly make known the Authority of fuch a Head and
Church: But this is the foundation of the Papifts Faith.
And that there is no fuch thing contained in the Creed or Sacred
Scriptures, the Impartial reading of them is enough to prove: The
Creed mentioneth the Holy Catholick and Apoftolick Church as one;
but faith not a word of Rome, or the Pope, or a Council, or any Uni-
verfal Governour of this Church, befides Jefus Chrift.
The Sacred Scriptures mention no fuch neither; it is only Péter that
is pretended by the Papifts to be there endued with fuch a Power. But
1. There is no word that speaks fuch a thing; the confutation of their
vain:
30
Serm. II.
Christ,and not the Pope,
vain Collections, from Tu es Petrus, &c. and Pafce oves meas, &c. I have
made elfwhere, and in this fhort Exercitation neither need nor may re-
cite it.
2. It belongeth to the Univerfal Governour to make univerfal Laws
for the Church; but no Scripture tells us of any more that Peter did in
this Legiſlation, than James or Paul, or other Apoftles.
3. It belongeth to the Univerfal Governour to give Authority to all
the reft, and to fettle all Inferiour Orders and Officers; but no Scrip-
ture mentioneth any fuch thing of Peter, but the contrary, viz. Dea-
cons were inſtituted by the Apoftles jointly; none of the rest of the
Twelve received his Power from Peter; Paul took Silus, and Barnabas
took Mark with him, and Paul made Timothy, Titus, and others Evan-
gelifts without Peter, or any Authority received from him; and the A-
poftles ordained Elders in every Church which they planted without
Peter, Act.14.23. Tit.1.5, &c.
Obj. They had their power from Christ before he afcended,and ſo needed
not receive it from Peter.
Anf. Either Peter was made the Univerfal Governour before Chrifts
Afcenfion or not; if not, then Chrift perfonally fetled no fuch Monar-
chy; yea,then he fetled contrarily an Ariftocracy, or equality of Power -
in many, that is, in all the Apoftles; and is it credible that he fetled
one form of Government at firſt, and changed it ſo quickly after? And
then the Churches were after Chrifls Afcenfion planted and fetled by
fuch as had no Power from Peter, and fo the Succeffion is not from him
as the Head. And then all the Texts pretended by them (as Pafce oves,
c.) are by them forfaken. But if Peter was made Monarch before
Chrifts Afcenfion then the other Apofties muſt before be under Chrift
and him, and as the Church had two Heads at once, a Prime and a Vi-
carious, ſo the reft muft have their Power from both. At leaft after
Chrifts Afcenfion all the Apoftles would fall under the Government of
Peter, and fo from thence must hold their Power from him, which
they never did.
•
►
4. It belongeth to the Univerfal Governour to be the known de-
clared Center of the Churches common Unity; to whom accordingly
in cafe of Divifions they fhould have recourfe throughout all the
World. But it was not fo concerning Peter; We read of many fad
Contentions, in the Churches of Corinth, Galatia, Coloffe, &c. yea of
Rome it felf, Rom. 14.& r5. and many fad Herefies, Crimes and Brea-
ches in the Seven Afian Churches, Rev. 2. 3. and yet not a word to
refer them to Peter for their healing, nor one reproof for their rebelli-
on against him as Univerfal Governour, nor one perfwafion to unite
all in him! Nay he himself, who 2 Pet. 2. doth write fharply againft
Herefies, never mentioneth any fuch remedy.
شرح
5. And
Serm. II.
31
Univerfal Head of the Church.
5. And it belongeth to the Univerfal Head and Governour to rebuke
all culpable Inferiours, and to receive appeals in cafes of difficulty. But
none of all this is faid of Peter, but contrarily that Paul withftood him
to the face, becauſe he walked not uprightly, and was to be blamed,
Gal. 2. fo that the cafe in Scripture is plain againſt them.
Arg. 3. From the contrary Affertions in the Holy Scriptures. The
Scriptures are not only filent as to the Inftitution of any fuch univerfal
Governour or Church, but they fpeak againſt it: Therefore there was
no fuch Inftitution of Chrift.
And here I muſt come up to my Text, and from it and others bring
in feveral Scripture-Arguments.
Note here 1. That the unity of the Church, and the nature and rea-
fons of it, are moſt largely and exprefly handled in this Chapter. 2. That
this Church is called the Body of Chrift, but not of Peter or the Pope;
and that its unity is placed in one Spirit, one Lord, and one God, Verf. 5,
6,7; 11, 12, 13. and not in one Vicarious Head. 3. That all Belie-
vers are numbred with the Members, even Apoſtles themſelves exprefly,
as contradiftinct from the Head in whom they are united. Apoftles are.
called here, Members in particular, fet by God in the Church, even the
first rank of Members, and Prophets next. If Peter then was the Uni-
verfal Head, it was not as an Apoftle; for the Apoftles were but the
nobleft Members in particular.
I
Arg. I. If Chrift be here defcribed as the only Head, and Apoftles
but as particular Members, then no Apoftle was an Univerfal Gover-
nour or Head: But the Antecedent is plain in the Text, &c.
And indeed Bellarmine is forced to maintain that the Pope fuccee-
deth not Peter as an Apoftle, but as the Vicarious Head of the Church;
by which he confeffeth that Peter was not fuch a Head as an Apoftle. But
Paul here defcribing the whole Body, mentioneth no part but Chrift
the Head, and Apoftles and others variously gifted and placed, as parti-
cular Members. So that here is no Office above Apoftolical in which the… ·
Pope can fucceed Peter.
Arg. II. The fame evidence is viſible in Ephef. 4. where Paul vehe~
mently endeavouring the Ephefins Unity, reckoneth up only theſe
feven Neceffaries in which it muſt be founded: 1. One Body (of Chrift)...
2. One Spirit. 3. One Hope of our Calling (Grace and Glory). 4. One
Lord (Jefus Chrift). 5. One Faith (the Belief of the Gospel). 6. One-
Baptifin (and Baptifinal Covenant). 7. One God and Father of all, above
all, through all and in all), verf. 3, 4, 5,6. And in all the Members who
muft in theſe feven be united, he placeth diverfity, and numbereth A-
poftles, Prophets and Paftors with the reft, as being but particular
Members of the Body. And then he defcribeth the Body that is thus to
be united, the ends and benefits of their concord, and the: fubordinate-
means,
32
Serm.II.
Christ, and not the Pope,
means, to verf. 16. In which he calleth them the Body of Chriſt (only
and not of the Pope) which muft come to a perfect man, in the Unity
cf Faith and Knowledg of Chrift, and not be toffed with every wind
of Doctrine, but grow up in him in all things which is the Head,
Chrift: From whom the whole body fitly conjoyned and compacted (not by
another Head but ) by that which every joynt fupplyeth, according to
the effectual working in the meaſure of every part, maketh increaſe of the
body to the edifying of it felf in love. There could never have been an
opener door, for Paul to have brought in the mention of an Univerſal
Vicarious Govern our at, if he had known of any fuch; than the oc-
cafions and Subject here in hand. But here is ftill none but Chrift the
Head, and Apoſtles and others as the particular Members.
Arg. III. Yet more exprefly in 1 Cor. 1.3. When the Corinthians
were inclined to factions; fome would have United in Paul, and fome
in Apollo, and fome in Cephas or Péter, and fome would have appro-
priated Chrift to themſelves. And how doth Paul feek to heal this
Schifm? Not by telling them that indeed they muſt all Unite in Peter
as the Univerfal Head or Monarch; but that Chrift is not divided
(and therefore he muſt be their common Center) and that the reft
were but his Minifters by whom they believed, and were not crucified
for them, nor were they Baptized into their name; and that they ſhew-
ed themfelves Carnal by theſe contentions, in fetting up one above ano
ther, when Paul, Apollo, and Cephas, were alike theirs, and Miniſters
of Chrift, and Stewards of his Myfteries; Cap. 3.3522. & 4.1. So that
here Peter is not only not mentioned as the Head and Center of Church-
Unity, when his Name was in queftion, and the Cafe required it, (had
it been true) but alſo exprefly and by Name excluded from any ſuch
Office, and thofe fharply taxed that would fo have thought of him,
nay, that thought yet lower of him; for indeed there is no probabili-
ty that any of the Corinthians dreamt of his Univerfal Government,
but only fome preferred him as a more excellent Teacher before all o-
thers, in a fiding way.
Arg. IV. When Peter himſelf inftructeth the Paftors of the Church
in their duty, 1. He taketh no higher title to himſelf than an Apoftle and
Servant of Jefus Chrift, and an Elder, and a Witneſs of his fufferings,
and a partaker of the Glory that fhall be revealed. 2. And he tells them
that they must not overſee the flock as Lords, but as Examples; which
is inconfiftent with their opinion, who take his Univerfal Government,
to be effential to the Church, and neceſſary to Salvation to be be-
lieved.
Arg. V. In Matt. 20. We find it put by way of petition to Chrift,
to determine who fhould be greateft, viz, that James and John might
be
Serm. II.
33
Univerfal Head of the Church.
be next him in his Kingdom; and Peter with the reft of the Ten were
offended at it yet Chrift is fo far from telling them that either they,
or Peter fhall have fuch honour, that he contrarily concludeth; verf.
25. &c. Ye know that the Princes of the Gentiles exercife dominion over
them, and they that are great exercife authority upon them; but it shall not
be fo among you: But whofoever will be great among you, let him be your
minifter; and whosoever will be chief among you, let him be your fervant. ·
Even in this, not telling them who fhall be the Man, but leaving it to
them by humility and fervice to merit all that preeminence which he
alloweth of.
Arg. 4. The Fourth chief Argument is fetcht from the Non-confift-
ence of fuch an Univerfal Head with the Office and Prerogative of
Chrift.
To have Inftituted an Univerfal Head and Governour, would have
been the making of another Chrift, or at least the communicating of
part of the Effence of Chrifts Office and Prerogative; But Chrift did
never make another Chrift, nor communicate any part of the Effence
of his Office or Prerogative: Therefore Chrift did never Inftitute an
Univerfal Head and Governour.
The firft Propofition is proved by the true definition or deſcription
of Chrifts Office, which containeth his Univerfal Kingdom, as well as
his Univerfal Propriety and Priesthood. That Chrift is the Owner and
the Ruler of all, is believed by all that believe him to be the Chrift;
For this end, be both dyed, rofe, and revived, that he might be Lord of
the dead and of the living, Rom. 14.9. And the Univerfality of fome
parts of his Prieftly Office are acknowledged; and of the reft, as to
thoſe who are capable of the Benefits. He is the Owner of all the
World: And he is the Ruler of all, de jure, & de facto, in divers
manners and degrees, though only the faithful obey him to Salvation :
And his Sacrifice had not only a fufficiency for all, but alſo effectually
procured the common Grace and Benefits which are actually given to
all. And 1. It is confeffed by all fober perfons, that Chrift hath not
given to any under him an univerfal Propriety. If any Parafite of
the Pope fo talk, the reft dare not own it. To be the Lord or Owner
of all Things and Perfons is proper to Chrift: If the Pope be his Vica-
rious Proprietary, Kings and Perfons are at his will and mercy,
and he need not to be beholden to any Prince for Tribute; for all Lands
and Monies in the World are his: But this is the proper Prerogative of
Chrift. And there is no Mediator that offereth himfelf a Sacrifice for
the fins of the World, or meriteth for all men, or all believers, but
Jefus Chrift.
The Minor is undeniable: Chrift by vertue of his univerfal Power,
hath communicated a Minifterial Limited Subordinate Power to men,
over feveral parts of his Church or Kingdom, but not Univerfal over
F
all:
34
Chrift, and not the Pope,
Serm. M.
}
all; which needeth no other proof; than to know that Authority and
Obligation concur in conftituting every fuch Office: And if any one
Apostle had been Obliged to Rule, yea, or to Teach all the World, he
had been obliged to an impoffibility. Therefore even the Apoftles all
together had but an Indefinite obligation, and not an Univerſal as to all
the World; no, nor to all the Churches: For if e. g. Philip their
Deacon, or his converted Eunuch, or Jofeph, or Nathaniel, or any
other Preacher did convert any Countrey, or gather any Churches far
off from the reach of any Apoſtle, no Apoftle was bound to Teach or
Rule that Church; much lefs any one of them to Teach and Rule all
the World.
And 1. If Chrift have not made an Univerfal Sub proprietor, it's
not like that he hath made an Univerfal Rector. 2. If Chriſt have not
made an univerfal Teacher, 3. Nor an Univerfal Prieft; by the fame
Reaſon we may conclude, that the Univerſal Kingdom is incommuni-
cable. 4. And as to the Kingdom it felf, 1. The Univerſal Legifla-
tion is already performed by Chrift, and therefore not left to Man.
2. Univerfal, Forcible Government is committed to no Man: All
Power in Heaven and Earth is given to Chrift; and he committeth the
Sword to Kings and Magiftrates, and the Word to Minifters with
the Keys of the Church; But Chrift never made an Univerſal King or
Magiſtrate under him,to Govern all the World by the Sword: Therefore
we as well may conclude, that he never made an Univerfal Paftor, or
Church-Monarch; one part of his proper Kingdom being no more
communicable than the other. 3. And univerfal Protection, which is
another kind of Kingly Office, is not communicated to any. The
Pope cannot Protect all the World, or all the Church; fo that all
the reft of Chrifts Office, being as to the Univerfality confeffed incom-
municable, it will follow that Government mufſt be ſo alſo: I fay, As
to Univerſality, as foreſeeing that they will object, that it is Incommu-
nicable as to Primacy of Power, but not as to Univerſality; which
therefore I have proved, though in this ftrait I must not ſtand to An-
fwer their frivolous Objections.
*
And here you may perceive, why Proteftants ſay that the Pope is
Antichrift, even becauſe he traiteroufly ufurpeth, and arrogateth,
that which is Effential to Chrifts own Office, by making himſelf an U-
niverfal Head to Chrifts Body, and Governour of his Kingdom, on a
falſe pretence of Chrifts delegation.
Object. A King may make a Vice-King, or Lieutenant, without parting
with any of his Royalty or Prerogatives.
Anfw. 1. It is not the Name of a Viceroy, but the Thing that is in
queftion. A King may call a Subject his Viceroy, and may make him
his chief Magiſtrate over fome part of his Empire that is diſtant from
him,
Serm. II.
35
Univerſal Head of the Church.
2
him, yea or over the whole: But if he give him the abfolute Legiſlative,
and Judicial Power over all his Kingdom, he parteth with his Royal-
ty, and maketh that man King. 2. But fuppofe it were otherwife,the
reaſon of the difference in the cafe is evident. A King is but a Man, and
fo is his Viceroy, and one is as capable of Ruling as the other. But
Univerfal Government is fomewhat above the capacity of any meer
Man, and none but God and our Redeemer is capable of it: There-
fore if Chrift will make an Univerfal Head and Governour of the
World or Church, he muft make him another Chrift, or a God; or elfe
he doth not make him capable.
Arg. 5. A negatione effectus ad negationem effectionis.
fuch an Univerfal Vicarious Head of Chrifts Body:
ver inftituted fuch.
Nothing but the Antecedent here needs proof.
There never was
Therefore he ne-
I fhall confider (for the proof of the Antecedent) 1.Of the Church in
the time when the Scripture was written: 2. And of the Church till
the days of Conftantine: 3. And of the Church till the ufurpation of
the Title of univerfal Head:4. And of the Church fince then to this day.
1. In Scripture-times I have proved already, that neither Peter nor
any other did govern the Univerfal Church, in Ordination, Legiſlati-
on, Judgment, Appeals, &c.
2. Till Constantines time there is not the leaft probability of any ſuch
thing in Church-Hiftory; which I will not be beholden to any man to
grant me who is acquainted with the Records of Antiquity;nor do I fear
a denial from any thing but Faction,or blind Partiality,fuch as Baronius,
and other Flatterers of the Pope were byaffed by. For whereas the chief
Claim of the Pope is from his Prefidency in Councils, till Conftantines
days there never was fuch a thing as a General Council in the World
(unleſs you will call Chrifts Family and Apoftles fuch). And he that
can prove the Pope to have been till then the Governour of all the
World, or all the Chriftians in the World, will fetch his proofs (nei-
ther from Scripture nor true Hiftory, but) from fomewhat unknown to
other Mortals.
3. And were Men but Impartial in the ftudying of Church-Hiftory,
I would not be beholder to any Man readily to acknowledg all that
follows: 1. That Conftantine and his Succeffors were far from being
Rulers of all the World; having but one Empire, which though great,
the Maps will tell you was fmall in compariſon of all the Earth. 2.That
the Bishop of Rome was to the Empire but as the Arch-Bishop of Can-
terbury is to England; a Bishop who by that Emperour had a Primacy
given him in his Empire: For what Fower had he to ſettle a Head to
the rest of the World? 3. That whereas his Prefidency in General
Councils was his chief pretence for his univerfal Power,even that Pre-
fidency was unconftant, and varied as the Emperour pleafed. 4. That
F 2
thofe
36
Serm. II.
Chriſt, and not the Pope,
}
t
་
}
thofe General Councils were called General but in reference to one Prin-
cipality or Empire, (as the Scots called their Affemblies General) and
were no univerfal Councils reprefenting all the Churches in the World..
For 1.They were called long by the Emperour; And what Power had
the Roman Emperour to call together the Bishops of all the World?·
2. The Subſcriptions of the Biſhops as recorded even in Binius, Surius,
Nicolinus, Crab, will fatisfie any man that doth not by Faction hinder
his own fatisfaction: And though the name of one Johannes Perfidis in
the Council of Nice, and fome fuch Inftances in others, feem great Ob-
jections to fome Men, I let them go, as knowing that there is no end
of difputing with thofe Men that can make a Mountain of an Atome.
There was a City called Perfis; and it was then ufual to place a Biſhop
at the Borders of Perfia, Scythia, &c. and to call him by the Title of
the Neighbour Country which he was defired to take care of.I have oft
enough in other Writings proved, that the Councils were but Imperial,
(fuppofing that fome few under Pagans, that affected the Countenance
of the Roman Greatness, who were Neighbours, did rarely joyn them-
felves): And that Reynerius confeffeth, that the Armenians and other
Churches converted by the Apoftles,were not under the Biſhop of Rome:
And that Theodoret giveth the Reafon why the Biſhop of Nifibis was at
the Council of Nice, becauſe Nifibis was then under the Koman Empire:
And that the Abaffines, the Perfians, Indians, outer Armenians, and
many other Countries of Chriftians without the Empire, were not re-.
preſented in the Councils, nor ever ſubjected themſelves to the Pope of
Rome.
4. And even fince the days of Boniface who obtained of Phocas the
Name of Univerſal Biſhop, the Chriftian World was never under him.
For 1. The Greek Church hath ever fince refifted the Claim. 2. The
faid Abaffines, Armenians, Indians, and many others never fubjected
themfelves to him. 3. He hath captivated his profeffed Subjects by fo
much cruel force, as that he is uncapable of knowing who are his real
Subjects by confent: And we have by experience reaſon to think, that
in all Popiſh Countries it is not one of many that is a Papift under-
ſtandingly, and at the heart, but moft either know not what Popery is,
or filently go on with their Neighbours to avoid the obloquy and fuf-
fering, which elſe they muft undergo. 4. Dr. Field (of the Church),
and Biſhop Morton (in his Apolog.) have fully proved; That till Luthers
time, abundance of the Doctors of each Age, though they renounced
not the Roman Communion, were against their Opinions; and that
there is ſcarce any Doctrine of the Proteftants, which men of their
own Communion held not. All which fully flew that the Univerſal
Church did never acknowledg or receive this pretended Univerfal Head.
5. To all which I may add, That all the Greek Church (when far larger
than the Latin) did ever hold the Primacy in the Empire to be Jure
bumano only; which is notorious in the exprefs words of the Council
at
}
Serm. II.
37
Univerſal Head of the Church.
at Chalcedon, and in that the Patriarch of Conftantinople contended for
the Primacy, which he could never have done had he taken it to be of
Gods Inftitution: For Conftantinople being comparatively a novel
Church, had no pretence to a Primacy as Jure Divino. All which I
have further proved elfwhere.
Of all the Arguments brought for the Popes Univerfal Government
I know but Two, that to a confidering Man are worthy a Confu-
tation.
The first is from pretended Poffeffion : Chrift ruleth his Church not
only Preceptively but Eventually de facto, according to the great defign
of his Office, (elfe he ſhould be but a Nominal King himſelf;) But
Chriſt hath Eventually, or de facto ruled his Church by the Pope and his
Prelates theſe Thoufand years at leaft, if not from the beginning:
Therefore he Inftituted this fort of Government (or elfe his own Regi-
ment and Deſign is fruſtrate).
Anf. 1.
As to the Major; the Church of Chrift hath obedient and
diſobedient Profeffors; Good and Bad,Piety and Sin are in the Church--
Vifible. The Goodneſs and Piety, and Obedience is according to his
Decree and Purpoſe; but fo is not the Sin.. And Chrifts own Go-
vernment obtaineth its ends, in the Salvation of his Elect, and in fo
much reftraint and order as he keepeth up among the reft. 2. Elfe this
Argument would prove as much that Idolatry and Heathenifin were
better than the Jews Religion, before Chrifts Incarnation: For Judea
was a very little ſpot of the World, and de facto Heathenifm did poſ--
fefs most of the reft. 3. Yea it would prove all fin to be of Gods ap-
pointment, if we might argue a factò ad jus.
2. But the Minor is not true: It is accounted by the beft Geogra-
phers to be but about a third or fourth part of the Chriftian World
that are Papiſts at this day, when the decay of the Eaſtern Churches,
and the lofs of Nubia, and a great part of the Abaffine Empire,&c. hath
much diminiſhed it. I may therefore turn this Argument better againſt ·
them, and ſay that Chrift never did de facto rule his Church, or the
greateſt part of it by an Univerſal Governour, nor permit it ſo to:
be ruled: Therefore this never was his Defign: Though indeed his
Will de debito muſt be known by his Laws, and not by Events..
The fecond Argument is: Though an Univerfal Head be not of Di--
vine Institution, why may not the Biſhops of the Churches fet up fuch >
a one over them all by confent (or Princes at leaft)? And why may not:
an Univerfal Church be Inftituted by Man,as well as a National or Pro--
vincial Church?
Anf. 1.
Is the Government of Chrifts Church a matter of fo fmall
moment, and is the Soveraign Head no more concerned in it, but to
leave it to Men to fet up what Government they will? Undoubtedly it:
is:
38
Serm. II.
Christ, and not the Pope,
is the Prerogative of the Soveraign to appoint his own Officers: And
he that doth it ufurpeth his Prerogative. 2. What men are they that
pretend to fuch Power? were they themselves the Officers of Chrift, in
any state of Inftituted Government? If not; then (1) Chrift hath made
no Subordinate Government; (2) Then he made no Apoftles, &c.
(3)Then he did not the part of a Soveraign; (4) Then theſe Men that
made the new Government were no Minifters of his,nor had any Pow-
er from him to do it. But if they themselves be Chritts Inftituted Offi--
cers; then 1. Chrift did Inftitute certain Officers, and confequently a
ftate of Government. 2. Then let thefe Minifters of his prove if
they can that ever he commiffioned them to alter that ſtate of Govern-
men which he first Inftituted; 3. If they cannot, let them confefs that
it is a Trayterous ufurpation. 4. Either it is a Government Univer-
fally needful to the Church, or not: If not, why talk you of it?
If yea,who made you either greater or wifer, or better than Chrift >
that you can find out and fettle an Univerfal Government, which
he had not the power, the wifdom or the goodneſs to Inftitute?
5. By his Inftituting particular Churches, and their Overfeers or El-
ders, and Worſhip and Diſcipline, he fhewed us that he took fuch a
Church-fettlement for his own Work: And if fo, what made him
do it imperfectly? and how come you to be able to do it better?
6. The World hath had lamentable experience thefe Thirteen hundred
years and more, to how ill effects Men have altered Chrifts Inftituti-
ons, and to what proud Contentions, Schifms, Perfecutions, and other
Calamities,their Alterations have tended. 7. But to fpeak fully to
the cafe) we grant that as Chrifts Ordinances, Doctrine, Worship
and Difcipline, are diftinguished from the meer Circumftances of
them, (called the Circa Sacra); fo when Chrift hath Inftituted Offi-
cers for his own Work, Men may for edification make Officers for
their Work; that is, thefe Circumftances (fuch as are Church-War-
dens, Sextons, Door-keepers, and many the like). But will any man
of brains and Chriftianity hence conclude, that Men may fet up an
Officer for Chrift, above all the Officers of his own Inftitution, and em-
powered to over-rule them all, yea and to Silence them, Sufpend them,
Excommunicate them,and be a Monarch over them all?If Chrift would
have had ſuch a one, he was as wife and able to do it himself as any of
his Minifters are. 8. And it is God that muft blefs the Labours of
his Officers: And he hath no-where promiſed to blefs any but his
own. 9. And if Men may make the Papacy, Men may pull it down
again when reafon requireth it. And it will go harder with the Pope,
than either pious Gerfon (de auferibilitate Pape), or Learned Card.
Nic. Cufanus (de Concordia), do affirm, it may. 10. But if it be but
by Mens confent, that we must have a Pope, let thofe have none
that do not confent: And then moft of the Chriftian World will
be without him.
+
t
}
*
}
This
Serm. II.
39
Univerfal Head of the Church.
1
This Controverfie about an Univerfal Vicarious Head and Gover-
nour, being the true fum of the difference between the Papifts and
Proteftants, were we not now reftrained, ſhould be much larglier hand-
led, and fuller proofs of all that we affert annexed. But our neceflitated
brevity fhall conclude with thefe few uſes.
w
I. Learn hence to hate the Devilifh fin of Pride, and fear it in your
felves, left there fhould be more of it than you have yet obferved: For
the Pope and his Prelates, are, naturally fuch Sons of Adam as our
felves: And if Pride in them may rife to fuch a height, as to make them
in this fo mad, as to think poor Man hath Capacity, and Right, and
Obligation to Govern all the World, or all the Chriftians in the World,
and thereby to become the plagues of the Earth, and the troublers of
all. Chriftian States and Churches, have not we all caufe to fear it in
our felves? Though it have not Temptation or Advantage to work fo
publickly and mischievously as theirs, alas, it is the fame Sin which
caufeth men to overvalue their own Understandings, their Goodness, or
their Greatness: It is the fame Sin which fetteth fome Preachers on
contriving, and hunting for preferment, and others for popular ap-
plaufe, and which maketh men Write, and Freach, and Talk againſt
things which they underſtand not, and againſt men better than-them-
felves, and to deftroy Love and Concord, and tear the Churches, and
harden the ungodly in the contempt of all Religion; yea, and to pro-
ceed impenitently in all this, while fome think that their zeal for Order
and Obedience, and others, that their zeal for Truth and Godliness,
will warrant them in all this. It's an old Proverb, that all men are
born with a Pope in their Bellies: And he is a Conquerour, and a Saint
indeed, that hath truely overcome his Pride, which conquereth many
that can Preach and Talk against it: And many that cry out of Popery,
and Papal pride, do too little detect, and fear, and mortifie, the fame
pernicious evil in themſelves.
་
:
II. Learn hence to underſtand the Grand Difference between thePro-
teſtants and the Papifts: It is not firft, Whether the Pope be the Man
that Chrift hath made his Univerfal Vicar, and Governour of all the
World? But firft, Whether there be any fuch Inftituted by Chrift or
not? For if they once prove that there is any fuch, we will confefs :
that no other can put in fo fair a claim for it as the Pope.. The quefti-
on is not, firft, Whether the Church of Rome be the true Catholick
Church? But firft, Whether there be any fuch thing of Chrifts-Inftitution,
as an Univerfal Church, Headed by a Vicarious Head, under Chrift?
We deny the Being of fuch a Head, and fuch a Church
III. Therefore take heed of thofe difputers that cry up the Catholick ›
Church, as fuppofing it to have an univerfal Head befides Chrift::( ei--
ther Pope or Council) as if this must be a granted thing, and then all I
that we have to do with the Pope, is but to bound and moderate him
ina
40
Serm. II.
Christ, and not the Pope,
* in his Government: Thefe men fay, We are againſt the abuſes of the
Court of Rome, but not againſt the Church of Rome. But that which
a Proteftant juftly denyeth is, That there is any fuch Univerfal Head and
Church at all, as the Papiſts do affert.
IV. And hence obferve in what fence it is, that Divines fay, that
Rome is not a true Church, nor Papiſts as fuch members of the Church
of Chrift; we all confefs that thofe called Papifts, who practically hold
the Effentials of Chriftianity, and truely believe in Chrift the true
Head, are all parts of the true Catholick Church, which hath no Head
indeed but Chrift. But we maintain that the Pope was never made by
Chrift, the Governour of the Univerfal Church; and that their pre-
tended Catholick Church, confifting of the Pope as ſuch a Head, and
of his Subjects as fuch, is a Traiterous Combination, and no true
Church of Jefus Chrift: That Policy was never Inftituted by him.
And in this fenſe all Proteftants are agreed, while fome fay that Rome is
a true Church, and others fay that it is not: They mean thus the fame
thing.
V. And hence you may perceive why they take the Pope to be Anti-
chrift: Becauſe he ufurpeth part of the Prerogative and Kingdom of
Chrift, without his Inftitution, and againſt his Laws; by making him-
felf the Governour of all the World or Church, he maketh him as ano-
ther Chrift: As he would be a Traytor to the King, who would ufurp
the Univerfal Government of his Kingdoms, as to Legiflation, Judg-
ment, and Executions, though he ſhould falfly pretend the Kings Com-
million for it.
VI. Take heed of a Fleshly, and Worldly Religion. A Flefhly, and
Worldly Heart, and Life, lyeth under fhame, and remorfe of Confci-
ence, till the Devil bring in the defenfative of a Fleſhly, and Worldly
Religion: For Nature, Reafon and Experience tell men, that all
things below are vanity, in compariſon of everlafting things; and
therefore the Devil hath no fuch way, to keep his poffeffion of fuch
Souls in peace, as by making them a Religion ſuitable to their Worldly
minds and interefts: And then they will fin againſt God as by his own
Authority, and vilifie his Servants, yea, and burn them as by his own
Command,and fight againſt Chriſt as by his own Commiffion,& in nomi-
me domini incipit omne malum, as the old Proverb is,taken from the Papal
Style. Religion is fo excellent, and neceffary, that nothing can fo fuc-
cesfully prevail in the minds of men againſt it, as that which cometh
in its own garb and name. What men on Earth do Satan more ſervice
than men of a Fleſhly and Worldly Religion? Who by the power
Carnality, firft make themfelves, and next, would make others be-
lieve, that their own Worldly Intereft is the true Intereft of Chrift,
and the Catholick Church; and when they have made their own Carnal
Wills and Intereft, the means of the Churches Peace and Concord (fuch
as they will allow it) then cry up the great names, of Government,
L >
of
Obe-
}
Serm. II.
41
Univerſal Head of the Church.
!
}
Obedience, Order, Unity, Concord and Peace, and cry down all that
is againſt them, as Confufion, Rebellion, or Schifm; when all figni-
fieth no more, but that they are proud and worldly, and have got the
upper ground, and fo may name things to their own advantage.
When Sin becometh a Religion, it conquereth the Light, and quieteth
Conſcience, in the moſt odious actions, and moft malignant oppofitions
of the Truth. I cannot more fignificantly ſpeak my fenfe, than in
the words of our ſerious Poet, Mr. George Herbert, in his Church Mili-
tant, p. 188, 189, 190.
"Sin being not able to extirpate quite
CC.
(
* 7
The Churches bere, bravely refolv'd one night
“To be a Church-man too and wear a Miter, &c. .
But it is too long to be Tranſcribed.
If the Archbishop of Canterbury fhould tell all the World, that no
Man can be a true Chriftian, or be faved, that believeth not in him, and
becometh not his obedient Subject, and fhould fend out men to Preach
this on the pretence of Unity, Obedience, and Peace; Would not all
the World deride this, as a worldly prefumptuous kind of Religion? Juſt
fuch is Popery, which faith the fame of one that the Roman Emperour
made the chief Biſhop in his own Principality; and now when that
Empire is diffolved, claimeth the Government of all Chriftian Kings
and People in the whole World. Is it not a wonder of ftupidity ;
that fuch a Religion, is not derided, and deſpiſed by all mankind that
have the uſe of Reaſon?
VII. Laſtly, Take heed of hafty truſting fair pretences, when ſo ab--
furd a thing, and great a miſchief, as the Papal Univerſal Government,
have fuch good words to promote it, as Vaity, Concord, Obedience,
&c. And fo many deceived perfons to entertain it.
may
Queft. What is the mifchief of this pretended Headship?
Anfm. First, It conftituteth a Humane Univerfal Church: whoſe :
name deceiveth men, and keepeth the Divine Catholick Church to ma-
ny unknown.
Secondly, This Humane Church is fet up above, and againſt the true
Univerfal Church of Chrift; and arrogateth Power to deprefs, abufe,
and perfecute the Churches that Chrift hath Inftituted.
Thirdly, Hereupon it introduceth a Humane Religion, which is as in-
jurious to the Religion inftituted by Chriſt.
Fourthly, It cheateth Millions of Souls, by making them believe
that they are good Chriftians, becauſe they are Subjects to the Biſhop
of Rome, which they call, being of the right Church.
Ꮐ
{
Fifibly,
w
}
42
Serm. II.
Christ, and not the Pope,
Fifthly. It becometh the Grand Engine of dividing Chriftians, and
deftroying Love, and railing Bloody Perfecutions, and hindering Uni-
ty which they cry up. For when Chrift hath made the terms of Chri-
ftian Concord to be few and eafie, and fuch as all Chriftians are agreed
in, Concord is hereby accordingly made eafie: But when an ufurper
will come and add his Forgeries, and impoffible Terms, which Chri-
ftians neither do, nor ever did agree in, what more effectual and per-
nicious art could have been ufed, to divide the Churches? If nothing
but Allegiance to the King be required to the Concord of his King-
doms, all Loyal Subjects would be as one: But if a Subject will ſtep
up and fay, you ſhall alſo fwear to me, as the Univerfal Viceroy, or
have no Peace, when he proveth no fuch Power, and the Subjects take
it to be Treaſon to be Sworn to him without the Kings command;
Would not this fet all the Kingdom together by the ears?
}
Sixthly, And then, when men are poffeffed with this falle opinion,
that all Chriſtians must be united in fubjection to the Pope, it will
pervert the minds of the very lovers of Unity and Peace, and harden
them in the guilt of wicked Perfecution, as if it were their duty as
the friends of unity, to root out all thofe as enemies to it, who refufe
their falfe and traiterous means.
Seventhly, And I may add that the poor Pope himſelf is hereby made
the moft miferable of mortal men, while he undertaketh the Paftoral
charge of millions and myriads, even of many Kingdoms and Empires,
which he never can nor will perform, and fo muft anfwer for betraying
and deceiving all theſe Souls...
Queft. But if there be no fuch thing as an Univerſal Church Headed
and Governed by a Vicarious Head under Chrift, What is the true Univerfal
Church, and what is its true Government ?
Anfw. First, The Univerſal Church on Earth, is all Chriftians
Headed only by Chrift, as having the fole power and capacity, of Uni-
verfal Legiſlation, Judgment, Execution, and Protection.
Secondly, The true Government is this; 1. All forcible Government
by the Sword, even about matters in Religion, belongeth to Kings and
Magiftrates only, in their feveral dominions.
Secondly, The Power of the Word, and Church-Keys (to judg
who fhall be in the Communion of the Church) belongeth to the Bi-
fhops or Paftors of the particular Churches refpectively.
Thirdly, Theſe Bishops or Paftors being obliged to as much Concord
as they can attain, are bound to hold correſpondence with one another
by Delegates, Letters, or Synods, as far as the End ( Church-Con-
cord) doth make neceffary.
Fourthly, If they offend and abuſe their Office, they are under the
Government of the Magiſtate, who may chaſtiſe them.
Fifthly,
Serm. M.
43
Univerfal Head of the Church.
t
Fifthly, If the Paftor be an Infidel, or Enemy, and will not
do his duty, Cyprian long ago told us, that the people must obey
God before a wicked Paftor; and as he hath no power to force them,
fo they are not bound to confent, to fin againſt God, or betray the
Church and their own Souls, for the will or intereft of unfaithful
Paftors.
Sixthly, And when all is done, we muft never dream of attaining
in this World a perfect Unity and Peace, nor till we come where
Knowledg, Love, and Holinefs, are all perfect: of which, fee more
in my fmall popular Treatife called Catholick Unity.
A
→ }
G. 2
SERM:
44
t
SERMON III:
KINGS and EMPEROURS, not
rightful Subjects to the POPE.
Prov. 8. 15.
Pfal. 2.
Act. 26. 2. · I think my ſelf happy King Agrippa, becauſe I
Shall answer for my felf this day before thee, &c.
T
1
Hough I cannot this day affume to my felf that happineſs the
Apoſtle did, that he did Apologize before a King who was
expert in all the Cuftoms of the Jews, verl. 35 Yet (I do.
fuppofe) I may account my ſelf happy, that I am to Apo-
logize for Kings and Emperours, who do know, and have affumed to
themſelves their Royal Prerogatives granted to them from the King of
Kings by whom they reign, confirmed to them by him who is ſet upon
the Holy Hill of Zion; and infringed, eluded, or ufurped by a Pre-
tended Vicegerent, whofe Right and Reaſon in his Pretences are no
greater than his Humility or Modeſty in the claim and exercife of his
Power. Whileft I treat of this important Affair, I hope you that are
my Auditors will do me reaſon to hear me patiently; and I humbly ſub-
mit the Difcourfe to thefe facred Perfons whofe caufe needeth no more,
or greater Advocates than have already appear'd in it: And if the im-
modeſt reſtleſneſs of incroachers do occafion a neceffary Apology for
this Caufe, it deferveth a much better than now is by others defire, not
his own choice, put upon it. If there be any thing lefs becoming the
greatneſs of the Caufe, and the excellency of the Perfons, and (as I
fore-
"
Kings and Emperours, not
Serm. III.
foreſee it will be) not worthy the favourable acceptance of the meanest
Prince; yet I humbly pray the favourable interpretation, and gracious
pardon of all that my own weaknefs hath rendred defective; and a
condescending acceptance of what the ftrength of Reaſon, the refent-
ment of Duty, the obligation of Oaths, the dictates of Nature, the
Command of God, and a vowed Loyalty to my Great and Gracious
Soveraign, have in this (fo much his) Caufe better performed. With
this defired candor and hoped favour I return to my work, which ly-
eth in the Text I have Lead, becauſe in that either directly or confe-
quentially lieth this Thefis.
Kings and Emperours are not rightful Subjects to the Pope, neither
hath he Fower for prètended or real Herefie to Excommunicate and
Depoſe them, nor to Abfolve their Subjects from their Oaths of Alle-
giance; but even the Clergy are fubject to Secular Princes, and their
Bodies and Eftates under their Government.
45.
In which Thefis (I obſerve) two different fort of Propofitions, the first
Negative, the other Pofitive; and theſe kind of Propofitions in the
Schools are differently treated, for the Pofitives are to be proved by
the Opponent, the Negative to be defended by the Refpondent; fo
fhould Rome if the Pope would carry his Caufe, prove his own Right,
which he can as eafily now as ever; and with juſt ſuch Arguments as
formerly make good; whileft immodeft Claims, forcible Ufurpations, en- The Summary
flaved Councils, citations of treasonable Decretals, appellations to feditious of the Popes
Canon-Law, blafphemous appropriation of Omnipotency, Self-defigning flat- Right, and its
teries, and vowed obedience to the Pope against Nature, Reafon and Reli- Proofs.
gion; Whilent thefe are accounted good proofs, what Romanists will
think the Pope an ufurper? or his Wars againſt the Emperour Re-
bellion? May all Chriftian Kings enjoy their undoubted Rights, and
keep in the undisturbed Poffeffion of them until fuch Arguments of
weak and fenflefs become ftrong and reaſonable, his Roman Holiness will
ſcarce think the reverfion worth his thanks, if it be bequeath'd him,
or worthy of his hope if it be promiſed him on fuch Terms, and on
better I truft he will never have it. This Negative part of the Pofition
(for reaſons kept to my ſelf) I do caft into the latter part of my Dif-
courſe, The Pofitive Pofition, viz. The Clergy are fubject to Secular Prin-
ces, and their Bodies and Estates under their Government, I put in the firſt
place, and ſhall firft handle it; whence the Negative Propofitions will as
confequences follow and take their own place. Now here it is ne-
ceffary I
1. Explain the Terms which are here uſed, and ſtate the Thefis.
2. Confirm the Theſis ſo ſtated.
3. Discover the Doctrine and Doctors who avow the contrary.
4. Give you their Reaſons, and an Anſwer to them.
5. Preſent you with fome Corollaries from the Diſcourſe.
Sea. I.
Method of the
Difcourfe.
46
Serm. III.
Kings and Emperours not
Who meant
the fenſe of
ལ
gov.
Sect. I. The firft Term to be explained is Clergy, which admits of
by Clergy in both a Scriptural fenfe,and an Ecclefiaftical fenfe: in the Scripture-ſenſe
it doth lay it ſelf out to fuch extent as far exceedeth the meaning of it
Scripture and
Ecclefiaftick in Ecclefiaftical fenfe, as is evident from the ufe of the word xañ,both
Writers. in the Old Teſtament,and in the New, where it comprehendeth all the
* Deut.40.20. People that are in the Congregation of the Lord, thus the Laity are.
Givou d'una nang, the Inheritance of the Lord. But the favour of Rome is not fo
λαὸν ἔγκλη
And
great toward the people, as to underſtand them a part of thofe whom
Deut. 9. 29. they do affert exempted from the Secular Government, it were too im-
* los aos modeft to fpoil Princes of all their Subjects. In the Ecclefiaftical fenfe,as
an it hath been taken for many hundred years in all fort of Writers,in the
8, 1 Pet. 5.3. Acts of Councils, in the Controverfies of Difputants, in the Narratives of
vocat non Dia- Hiftorians, and now in the common language of both Proteftants and
conos aut Pref- Papifts it is reftrained to men in Ecclefiaftical Office by Ordination and
byteros,fed gré- Dedication to Divine Miniftrations, called by the Church of England,
gem qui cuique as well as by Papifts (*Sacerdotes) Priefts; to whom Rome vindicates a
forte contigit freedom from the Government of the Secular Power: In brief I unders
Gubernandus.
Erafin. in loc. ftand here by Clergy, thefe laft mentioned, and all Religious Perſons,
So Vatablus & (of which multitudes are fwarming under the Papacy) fuch as Abbots,
Grotius ex- Priors, Monks, Friers, Jefuits, &c. together with their Feminine Vota
plain the
ries, Abbeffes, Nuns, &c. All thefe whether jointly, or a-part confidered,
* Non negamus are the perfons I underftand by Clergy. Thefe are,
Cleros autem
word.
appellationem iſtam-----antiquam effe & ante multa Sæcula in Ecclefiâ obtinuiffe. Pp. Salm. Theſ. Theol.
* Per Sacerdotes intelligimus Novi Teftamenti miniftros præfertim Ecclefiæ Antiftites, quos antiqui Patres,
quia non civili aliquo fed facro munere funguntur, Sacerdotes appellarunt, Davenant. Determ. q. 15.
Non Solo pœnæ
metu quam 42-.
ges minantur
fed quia Chri-.
Aus id præcepit.
Grot. in loc.
Properly and
Arialy all
Princes are
Secular..
Sect. II. Subject, i.e. Not only De facto, becaufe the Power of the Se
cular Prince is fo formidable that they do not, becauſe they dare not,
deny him obedience; to which Henry the Eighth might well aſcribe the.
moſt of the good behaviour of the Papiftical Religious whom he ſub-
verted, but de Jure they are ſubjected God, Nature, Gratitude, Oaths,
Religion, and neceffary Constitutions of humane Laws have fubjected
them. In the words of the Apoftle, Rom. 13.5. Wherefore they muft
needs be ſubject, not only for wrath, but for Conscience fake. That is (as
Grotius well Paraphraſeth it) not only out of fear of puniſhment which the
Law threatneth,but out of Confcience, becaufe Chrift bath_commanded it.
The Subjection we fpeak of then is a voluntary, free, cheerful and
dutiful Obedience which is due to the Civil Magiftrate, and not an
enforced Subjection; It is the refult of Law, Confcience, and Love,
not only the reſult of Fear and Compulſion. It is our Duty, and the
Magiftrates Due.
Sect. III. The next Term to be explained is Secular Princess where by
the way note, That Princes are properly Secular, their Dignity, Power,
and Government is (quoad Originem) in its rife Divine; the Powers that
ale
Serm. III.
47
rightful Subjects to the Pope.
Princes Secu-
are, are of God, but (quo ad objecta) as to the things they do take cog.
nifance of, they are (though not folely, yet) Primarily Secular. And
(quoad externam formam) as to the manner of pomp and ftate which
may render the Government more Awful, 'tis and juftly is, ordered
and determined (prout fapientia principis vifum eft) as feemeth good to whence it is
the wisdom of the Prince, and fo is Secular. But what through the that we muſt
Royal favour of Jome good Princes, and more through the Ambition now diftin-
and Ufurpations of Popish Ecclefiafticks, who have invefted themfelves guif into
with Principalities, and a Power equal with the Princes of this Worlds lar and Eccle-
It is become neceffary we should diftinguish Princes into Secular and Ecclefi- fiaftical.
aftical: The Secular being thoſe Princes which we will call now Tcm-
poral and Civil; The Ecclefiaftical fuch as the Pope, his Cardinals, and Who thefe
fome Biſhops,fuch as the Spiritual Electors in the Empire,&c. To which are.
Inferiour Clergy do with lefs fcruple acknowledg, and pay their ready
Subjection; befide which I doubt not to affert, (and hope I fhall be able
to prove) they do owe a Subjection, and Obedience to the Temporal,
Civil, e. Secular Prince; of which a word or two, that we may not
miſtake,or be miſtaken. Now this térm Prince may be taken either 1. In Princes per-
refpect to the Perfon; or 2. In refpect to the Office; In the firft fenfe it re- fonally confi
ferreth to Governments in a fingle Perfon, as in Kingdoms, in the lat- refpect to the
ter it referreth to Government, managed by a State or Council, as of Government.
old in the Roman Commonwealth; or now in the Commonwealths of Ecclefiafticks
Venice, Genoa, or the Dutch. Neither of thefe may be excluded, where rightful Sub-
the Clergy are Subjects to a King, as in France, or Spain, they are Monarchs,
jects to either
his rightful Subjects: Where they are under a Commonwealth they are Common-
Subjects to the Secular Power; i.e. they owe Subjection to the Supream wealths, as
Civil Magiſtrate; as to their perpetual honour, and to the good ex- was excellent-
ly and effect-
ample of all Chriftendom, the Illuftrious Republick of Venice made ually afferted
both the proud Pope Paul the Fifth, and the ftubborn Clergy of their by the Vene
State to learn and acknowledg,(dia anv ösynv) out of fear of the Ma- tians againft
giftrates Power, when they would not (id Tny ouelno) out of fenfe Paul the sth.
of their own Duty. Again,ere I leave this, a Prince may be confidcred ci-
ther with respect to Subjects that,
dered, or with
Firt, Are born Subjects to whom the Supream Magiftrate is Native Princes and
Prince; to whom they owe fealty, and allegiance, whether they have sworn Subje&s Natu-
ral and per-
it, or not: Their Oath ftrengthens a former, but createth not their firſt
obligation to Allegiance. This is coæval with their Perfons, and is
Natural. Or,
petual.
rary, as Mer-
Secondly, Princes may be confidered with respect to Subjects that are Each may be
fuch, occafionally, and Pro tempore, as when either neceifary occations, fooccafionally
invite or call men into a forreign Princes Countreys, or when an arbi- and tempo-
trary choice out of curiofity, or the like,bringeth men into a forreign chants, Stu-
Jurifdiction: The cafe of Merchants, Students, and Travellers, dents and
whileft they are in thofe Countreys, they are in Confcience bound by Travellers a
the juſt known Laws of that Land; and if they tranfgrefs thofe Laws, broad.
to
78
Serm.III.
Rightful Subjects to the Pope.
Fourth Term
to the forfeiture of State, Limb, or Life; the favour of the Prince
may fave the Criminal: But there is no benefit of Clergy can exempt
him from the Jurifdiction of the Prince, or reſcue him from the execu-
tion of the Law, by their Minifters of Juftice.
Sect. IV. The next thing to be explained is, How their Bodies are,
explained, the faid to be, under Government of the Civil or Secular Prince. In short
Perfons of Ec- their Perfons are
clefiafticks
fubje&t to re-
ftraints of
Law.
Sentence of
Law, againſt
great crimes.
Common fer-
extream exi-
gencies.
First, Both liable to Arrefts, Reftraints, Imprifonments, and Coer-
cion, as there shall be a just caufe, or fufpicion of juft caufe.
Secondly, And obnoxious to the fentence of the Law, according to the
nature of their offence, fo as either to lofe Life, or Limb, or fuffer by
Stripes, or Stigmatizing, or Exile, or lofs of Liberty, or any like.
corporal Penalty.
Thirdly, What perfonal fervices the community of the lay-Subjects
vices for pub- are bound to do for their Countrey and their Prince, the Clergy are
lick good in bound to (though ufually exempt from it through the favour of their
Prince) and in an urgent neceffity, on the command of their Prince,
they may be obliged; and ought to afford their Affiftance. (As in
caſe of an Invaſion to Arm, or in an affault of a City to defend it, or
in the danger of his Prince's Perfon to reſcue him with the Labour,
Courage, and Hazard of his own Life) That Clergy-man, who in a
form would not obey the Pilots order, and take his turn at the Pump,
to fave the Veffel, and Goods, with his own Life and the Life of
others; were as unworthy of a room in the Ship, as other lading
that is caft over-board to prevent a danger from its weight.
Fifth Term
explained, E
ftates of Cler-
gy.
Sect. V. The Etates of the Clergy, are next to be confidered, and
that in divers refpects.
Firſt, Their inheritances from their Fathers, do not by the Sons being a
Clergy Man, become free from the common burthens, which Authority lay-
Subjects as o- eth on the Publick or generality of the Subjects for defraying publick
Hereditary
ther inheri-
tances.
Beneficiary
chargeable
for publick
good,
charges.
Secondly, The Lands and Eſtates of their preferments of what fort fo-
ever, are in like manner chargeable, if the Magiftrate judgeth it neceſſary
and equal: And in fuch cafe they ought to obey as readily as other men,
when their Prince with advice and confent of fuch Counſel as can duely
impoſe it on others, have impofed it on them.
Social may be Thirdly, The Estates of Ecclefiaftical Societies are under the Govern
Limited, tax- ment of the Secular Authority, as well as the Eftates of Lay-Societies
ed, regulated, and Corporations, to limit their increaſe by gifts, as by our Statute of
Mortmain: To enquire and compel them, to imploy them to the ufes for
which they were given, as by commiflion of charitable ufes.
Beneficiaries
may be fu-
spended or
deprived on
Fourthly, The Estates of Clergy-men which are (beneficia &c.) given as
male-admini- encouragement to them,and reward of their labour and duties diſcharged;
ſtration.
are
Serm. III.
49
rightful Subjects to the Pope.
are fo under the Civil Magiftrate's Government, that he may eject and
remove the negligent, and incorrigible male-adminiftrators in that Office,
as in other cafes of male-adminiftration. Though it may be moft con-
venient to do this by Clergy-men, as Co-adjutors in the process; yet
the Authoritative determination deriveth it ſelf from the fupreme Ma-
giftrate, who as He judgeth the Offender unworthy of the Truſt of
fuch an Office, fo may difpoffefs him of the Benefit and Eftate belong-
ing to it.
thers who
Fifthly, The Estates fo taken from the one, may by the Power which justly Such Eflates
took them away, be adjudged to another, who may better difcharge the may be con-
Office, and deferve the Benefice. And in this cafe the Clergy-man muft ferred on o-
be fubject, though poffibly an error may be in the judgment paffed,
and no legal way be left for his relief; as fell out in the deprivation of charge the
the Proteftant Minifters by Queen Mary.
2 fhall dif
truft.
Sixthly, The Estates of Clergy-men are forfeitable on crimes of bigh na- Eftates of
ture, as well as other mens Eftates. Treaſon, of which (with or with- Clergy-men,
out leave from Rome, Ifay) a Clergy-man may be guilty, will forfeit
his eftate, and the Prince may (on conviction at leaſt) feize it.
forfeitable as
other mens.
Sect. 6. I come to the laft Term to be opened, Are under their Go- Sixth Term
vernment; where I do remind you, that we speak now of matter of opened under
Government,
Right, not of matter of Fact feparate from Right: Their Perfons, and de jure, and
Effates, ought to be under the Government of the fecular Prince, as not only facto.
their Rightful Lord and Governour. Now Government,
First, Is for Protection and defence: Governours are fhields of the Protection of
Earth, and Heirs of reſtraint, a praiſe to them that do well, and they Government,
watch over their people as Sheepherds: whence the Poet rightly called Clergy impor
tunately
his Prince inva av: And here, in this part, none do with fuch claim.
importunate clamors, and immodeft injunctions expect a fhare, as the
disloyal Shavelins; as if the fecular Arm were framed to the Body-Po- Herein Shave-
litick, only to defend the Perfons and Eftates of Ecclefiafticks, and to modeft.
lins are im-
when to be
offend all others.
Secondly, Is Directive; and this, fome of them will indeed allow Directive Go-
the fecular Magiftrate over the Clergy; but ere the Magiftrate can get vernment al-
low'd by
clear of them with this fall allowance of his right, it fares with him
fome: But
as they fay, it doth with thoſe who receive money of Witches, or this allowance
the Devil, when they come to uſe it, 'tis vanifht or turned into wither- vanifheth
ed leaves. For,
Thirdly, The Coercive Power of the Civil Magiftrate in Governing exerciſed over
them, they with more Wit than good manners, or dutifulneſs, endea- Coercive Go.
Popish Clergy.
vour to wreft from the Magiftrate; and when he hath parted with the vernment, this
Power of puniſhing the ill-natur'd difobedience of the Clergy, he muft the Popish
content himſelf with fuch a meaſure of obfervance, as may no whit in- Clergy reje&t.
fringe the Clergie's Immunities, and Rights of Holy-mother, which
you may be affured their difcretion will make lefs, than their good
H
Na-
50
Serm. III.
Kings and Emperours, not
Directive
without Co-
ercive Power
an Engine to
debale Sove
reignty.
Civil Govern-
not Chriſtian,
Clergy.
Nature would feem to allow; Indeed a Directive Power without Co-
ercive, is an Engine to pull down the honour of a Prince, and to ex-
alt the ftubborn humour of every Male-contented Subject, a fit Project
for Rome; and fome brain-fick Millenarie, who in his hot fit dreameth
of a Crown for himfelf on Earth. But our Thefis intends to Subject
the Clergy of Rome (for our own, they readily acknowledg it, and
live) in a ſubjection to the directive Government of the Chriftian Ma-
giftrate, as the Rule of their Duty, and to the Coercive Government
as the juft Rule of punishment for neglect of their duties.
-
Fourthly, Where the Government fecular is not Chriſtian, yet in all juſt
ment, though and lawful commands, the Clergy is fubject to the Directive Power of it;
hath both a and in commands unjust and unlawful, their Perfons and Estates are under
Power Direct- the Coercive Power, though it fhould be exerciſed to the highest degree of
ive and Coer- Perfecution: And I do not remember befide Prayers, Supplications,
cive over the Patience, and Tears, any remedy left them for the laft relief, but an
honeft, peaceable and juftifiable flight from their rage, and cruelty.
I added this over and above, feeing our Thefis fpeaks of fubjection to
The Summary Princes, who are fuppofed Chriftians, and not Heathens. Summarily
of the Thefs then the Clergy, who by the Pope and his Law are exempt from the
juriſdiction of the fecular Prince in all cafes, are fo far from a due.and
rightful claim to fuch exemption, that in all cafes Civil and Criminal,
and Ecclefiaftical, they are both as to their Perfons and Eſtates, fubject:
to the Directive and Coercive Power of the Secular Prince, be he a.
Chriftian, or Heathen Magiftrate; in fo much, that the Clergy owe:
him an Active obedience in the due and lawful exercife of his Directive ·
Power and in the undue exercife thereof, the Clergy as others owe
him a Paffive obedience, and neither may refift by force, or appeal
from him to a Forreigner, to evade or null his Coercive Power.
ftated.
The ftate of the Pofition thus laid down, I come to the fecond thing
propofed. viz. To prove that the Clergy are fubject to the Secular
Thefs proved. Prince, &c. And fo
2. General
St. Paul knew
fuch exemp
there was
1. First, I argue from the Text, a Majore ad Minus; St. Paul was a
none, nor Clergy man, fitter to be trusted with fuch an exemption from obedience to
claimed any the Secular Prince, than any of our Prefent Clergy: And if any fuch Pri-
tion,therefore viledg had been given by Chrift, or had been inherent in the Office,
he would have known it, claimed it, and ftood on it; But St. Paul
none for him. knew none fuch, ftood not upon any fuch Priviledg: Therefore furely
there is none fuch inherent in the Clergy, or annexed to the Clergy.
Rom. 1. 1. & I think there is not much doubt to be made, whether 1. He were a
Gal. 1. I.
Clergy-man, who had his commiffion from God and Chrift, without
the ceremonies with which men do ordain to that Office.. Or 2. Whe-
A&s 25. 25,& ther he were concerned to plead his Priviledg if he had any; for it was
e. 25. 31.
a Cafe that toucht his Life, wherein he now was engaged. Or 3. Whe-
ther he might be bold on account of his Innocency to claim his Privi-
ledg, fince his judges determined he had done nothing worthy of Death
:
Of
Serm. III.
5 1
Rightful subjects to the Pope.
Terrene
or of Bonds, A&t. 26.31. Had one of our Roman Priefts been thus Anfelme queſti-
feized, imprisoned, impleaded, and endangered; we fhould foon have on'd whether
an appeal to
heard him, excepting to the jurifdiction of the Court, and appealing the Vicar of
from an Incompetent Judg, and fhuffling off the Proceſs with impor- St. Peter, be a
tunate clamours, that he was a Spiritual Man, and not to be call'd to breach of Al-
account by a Temporal Power. But here you find nothing of fuch an legiance to a
appeal, which cannot be imputed to the Nefcience of the Apoftle who Prince; but
was infpired by the Infallible Spirit: He would have known it if there foon let willi-
had been any fuch exemption, nor may it with colour of Reafon be faid, am Rufus know
he would not make ufe of his Priviledg, and that he did relax of his what he muft
truft to. Refu-
Right. For 1. This would be fuppofed against all Reafon, 1. His fed to do ho-
Life was then in queftion. 2. He was a Man would make ufe of his mage to H. 2.
Priviledges, as when he pleaded himself a Roman. 3. He fhould havt & bore it out
afferted his Priviledg, that from his teftimony, fucceeding Ecclefiafticks on the Autho-
might firmly prove theirs, though he could not have gotten clear of rity of urban
their hands. 4. His filence in the Cafe hath done the Church much cil of Rome;
wrong, which date the Immunities, fome Centuries later than Paul's and of Paf-
time. 5. Whereas, Had he been as Zealous, and Wife as our Koman chal 3. then P.
Tio.
Priefts now are; He had been more faithful to his Truft, and we had o. Becket's
Salvo ordine :
more clearly proved our Right. Farther yet, 6. It feemeth little fhort
fo, and his
of a culpable diflimulation, that he fhould count, or profefs to count inflexible op-
himself happy that he was to answer before a Secular Prince. Nothing pofition to H.
can be imagined more unbefeeming him who was fet for the defence of 2 who pro-
moted him,
the Gofpel, than fuch tame and foft Cowardife as he was guilty of, or and was his
the fuppofition of thefe pretended exempts. No. St. Paul would ne Native Lord
ver have betrayed the Preachers of the Gefpel, and, the Religious in and Sovereign
all ages fucceeding; but have at leaft owned his Right to the Privilede ftands ou re-
(if there had been any fuch, before Feftus, who was under the Ro- cord, a witnefs
of his ingrati-
man Cefur, Governour of Judea; and ſo Judg in Paul's Cafe, though tude and re-
Agrippa was but an honourable Auditor.
and the Coun-
on
bellious hu-
mour against
his Prince and Benefactor, who found Tho. Becket moft refolute to exempt the Clergy, though guilty
of Murthers, from the judgment of the Secular Prince; that he might preferve the ufurped
Priviledges of the Church, when Reaſon, Law, and Gods own Word required juft execution on
fuch crimes proved againſt the Clergy.
And of later years, the like bred a quarrel betwixt the Serene Republick of Venise, and Pant
the fifth.
* It is Bellarmine's Evafion, and Suarez approves it, qui dicit Paxlum non jure fid facto Cafarem
appellaſſe.---Nam juriſdictione exemptus erat utiq; jure divino fed quia alia ratione non poterat inimicorum iB-
fidias Evitare.
I conclude therefore this Argument, the Clergy of this preſent Age,
and of Ages paft are as much under the Secular Government as was St.
Paul; But he was fo much under it, that he accounted himself happy,
that he might have a candid hearing before the Secular Power, and
could find no Priviledg to exempt himself: Therefore neither have our
preſent Clergy any fuch Priviledg of exemption, and fhould acknow-
H 2
ledg
52
Serm. III:
Kings and Emperours, not
ledg it a happineſs to defend a juſt cauſe before an Impartial Judg, and
no wrong to be adjudged to a deferved correction for any crime con-
demned by the righteous Laws of their Sovereign Prince.
2. What was juft and right, and ought to be owned by St. Paul a
Clergy-man in the point of fubjection to the Secular Power, that is juft,
right, & ought to be owned in the point of fubjection to the Secular Au-
thority now by the Clergy. This Propofition I think will need no proof,
and if it ſhould we fhall meet with due place for it.But S.Paul owned this
*Recte Tribunal Subjection as what was juft, right, and which ought to be. Now this
Cafaris vocat Propofition is almoft in exprefs terms in that, Act. 25. 10. Iftand before
quod Procura- Cefars judgment-feat; (Which Phraſe comprehendeth the whole mat-
tor habebat no- ter of his Subjection) where I ought to be judged, which paffage exclu-
mine & man- deth any juft exception; I stand at Cefars judgment feat; de facto, be
dato Cæfaris.
Grot. in loc. was now before the Supream Authority Civil, and left any fhould fur-
*As Bellarmine mife that he did tacitely repine at it, or that we argue a facto ad jus ; It··
and Suarez,&c. is added by Saint Paul, Where I ought to be judged. I know fome fay that
of that profef St. Paul did not this as what was of right to be done, but what was
fion (who are
by Profeffion then moft ſafe to be done, and becauſe he could not otherwiſe eſcape
the hands of the Jews; To which I Anſwer,
and would
gladly be in
•
Practice fons of Belial, i.e. without a Superiour) affirm Paulum non jure fed fatto Cæfarem ap-
pellaffe.
Mat. 17. 10.
Hala See
(1.) That the word (e) may in fome places be fo taken to denote
what muft in a cafe be done, without refpect to duenefs and right; but
from this it may be fo taken [to the Jefuits,Must be ſo taken] is too weak
an inference.
(2) The Greek ♪ in the New Teftament doth in moſt places denote
that which ought ex debito, juftoque ordine, to be done, and fo the Muft
Duy, and
Mat. 18. 33:
is a Moral Muſt reſulting from the dueness of the thing, and that this is
But de fo the places cited in the Margent will prove. And yet farther we fay,
areñoaι;
Ну
Mat. 23. 23. Tauta édu gomoan; and fo cap. 24. 6. & 25. 26. and five times in St. Mark. And
St. Luke whofe phrafe is moft near the pure Greek doth ufe it Nineteen times, of which I think
not one but requireth, or beft beareth the Interpretation, juxta debitum & ex jure. And when
he ufeth it in the Acts,of 24, or 25 places, fcarce two will bear other fenfe than what comports
with the dueness of Office, or comeliness of order,or fuch like iffuing into a Moral Muft, which is
the fame with Duty, and which is rightly expreſt by we ought.
1 Cor. 8. 2.
nada's SE
(3) Since St.Paul is moft competent Judg of his own meaning, we'l
ader eyvane view how he doth ordinarily take this de, Rom. 1. 27. Receiving------.
that recompenfe of their errour (de) which was meet, e. juft and due
1 Cor. 15. 25. to them. And Rom. 8.26. We know not what to pray for as we ought,
Soi yap au- Kad' % ♪a. And Rom. 12.3. I say to every man-----not to think--
γνώναι.
Τόν βασι-
S
~
ע.
atvey and 2 Cor.2.3. dq av de μi xárpew ; and c.5.10. Ĥµás gavne@dura Sei; and Ephef.
6. 20. we de pe azλñoai. So Col. 4. 4. and I Thef. 4. 1. Tas dei vµäs Truπa]. And in
his Epiftles to Timothy, to Titus, and to the Hebrews, he ftill fo ufeth the word de of which we
now do treat.
}
>
Serm. III.
53
rightful Subjects to the Pope.
(œáž ŏ sã) above what he ought, &c. And fo in other his Epiftles his
To Stor, or his Muſt is what is right and ought,ex debito & jufto rerum
ordine, not what muft of neceffity be done. And this had fo paffed in
the Text if it had not been fo much againſt the Priviledg of theſe Ro-
man Clergy, who cannot now bear the plain and literal meaning of this
Word of God,becauſe they will not keep in the place to which the Word
of God affigned them.
(4) The Apoſtle could not without fin of a high nature according
to the Doctrine of the Church of Rome thus appeal to a Secular Judg; So Pafchal
and now think with your felves whether to gratifie the Jefuits and chargeth King
Clergy of Rome we fhall make the Apoftle guilty in fo high a nature, Henry the first
of England,
and tranfgreffing his own rule, by doing evil that good may come of
it; the judgment for which fin flumbers not.
that he gave
not honour to
St. Peter, nor
to the Lord, becauſe no Appeals came to Rome, i.e. Pope. Tho. Becket by way of Penance fufpen-
ded himſelf from Prieftly function for confenting once that Prieſts ſhould be tried by Secular Pow-
er for Robberies, Murthers, &c. And he calls the Royal Decrees of the King and Parliament at.
Clarendon,for trying fuch crimes of the Clergy,wicked devices, Baron. ad. Ann. 1167. Sect.26.
(5) So by this Glofs we ſhall fairly make every refolute (not to call
them obftinate) Prieft that refuſed to own the Supream Power of his such a Saint
Soveraign Prince, and chofe rather to die condemned according to and Martyr
juft Laws against Traytors, and fo died a ftout and brave Martyr for was Tho. Becket
the Truth and the Church; When Paul through weaknefs of courage,
in difpofition
or crafty fhifts betrays the juft Rights of the Church, which afperfion of mind,
you do as much abhor I know as becomes good Chriftians. Let them twas) he ne
though (pity
for ever remain Traytors to their Prince, who avow Appeals from him ver was
to an alien pretended Superiour; St. Paul would not out of defign do brought to le
it, he was too honeft, he knew he could not of right do fo, though gal trial for
his Perfon and Caufe were Ecclefiaftical, his Supream Secular Prince ble practices.
ought have the hearing of it, Iſtand (faith he) at Cæfars Judgment- Such were
feat where I ought to be judged.
his treafona-
Exmew, Mid-
dlemore, and
Nidigate executed for denying the Supremacy in Hen.8. time,and Bishop Fisher,and alfo Sir Thomas
Moor, with many others, who facrificed their lives for a forreign ufurper againſt their Natural
Prince.
(6) Laftly, what-ever weakneſs or obfcurity may be in my arguing
from the Text, yet I am fure the Text doth more plainly and more
irrefragably affert Cafars Jurifdiction over this eminent Écclefiaftick
than all the Texts produced to that end do prove the exemption of
the Clergy from the Civil Magiftrates Judgment, or their Subjection
to the Pope. I cannot renounce common fenfe at fo eafie a rate as to
fay Chrift faid thrice to Peter, feed, &c. therefore the Pope is the Su-
pream Judg of Ecclefiaftick Perfons and Caufes in the whole Church;
or if I were fo calie an Arguer I ſhould through the frailty of clear
fenfe
(
54
Serm. III.
Kings and Emperours, not
from Scrip-
ture.
fenfe more readily make this Heretical Conclufion, All Clergy-men in-
feriour to Saint Paul ought to own their Subjection to the Civil Au-
thority without appeal from the Supream Power of their Prince; be-
caufe St. Paul owned it his duty, and Cefurs right by that Confellion, I
Band before Cxfars Judgment-feat where I ought to be judged. If the Ro-
manists be of his opinion, who when he was told that it was the Do-
ctrine of St. Paul, which was afferted in oppofition to his Tenet, made
a quick reply, I am not of Pauls mind, I fhall not take my felf bound
to reconcile them to his opinion;if we cannot have their company here-
in, we fhall not much want it whileft we have fuch good company as
St. Paul and Cefar. In next place,
Thirdly, I argue Clergy-men, Bodies and Eftates are as other Sub-
Third Proof jects under the Government of the Secular Prince: Thus, They who are
included in the Community, on whom the Word of God chargeth Subjection
to Princes as a duty, are under the Government of the Prince. None can
doubt this who doubt not that all is duty which the Divine Law char-
geth on us in our places; But now the Clergy are included in the Commu-,
nity, which is apparent by that univerfal Propofition of the Apoſtle in
Rom. 13.1. Let every foul be fubject to the higher Powers. It is now ex-
ploded (though pretending to Origen as to the Author, that this is
meant of the Animal, not Spiritual man, i.e. the Clergy-man. Time
was when fuch a glofs paffed current with fome whofe Interest it
was the Scripture fhould be eluded, rather than plain duty under-
ftood; and the afpiring ambition of Papal Clergy nipt in the bud. Now
it is clear, that the Apoftle retaineth the Hebrew Diale&t, Every foul, i.e.
dixit pro omni every man. So that either our Papal Clergy muft diſclaim their kindred
homine. Erafm. with Mankind, or elfe with their whole Family be fubject to the
unufquifque. Prince.
Argutiùs quam
verius, faith
Erafmus in loc.
Omnis anima
Vatablus. Omn-
Angl. Donne mož
7
תֶן לי הנפש
nis anima pro quovis homine. In utroque Teftamento, Gen.14.21. Give me the Perfons.
les Perfonnes, Gall Aós μos Tous "Ardegs. The Seventy-two fo rendring the Heb.
Animas Perfonas intelligit & homines captivos. In the fenfe is taken, Gen. 46. 15, 18, 22, 25,
25, & 27. Exod. 1. 5. Chap. 12.4. chap. 15. 19. Lev.5.2. & 20. 6. Numb. 15. 25, 26. And many
other places too long to be cited out of the Old Teftament, in imitation whereof the New Teſta-
ment ſo ſpeaketh: 4.7. 2. 41. & 43. chap. 3. 23. chap. 7. 14. chap. 27. 37. Rom. 2. 9. 1 Peter
8. 20.
The Perfons of the Clergy are compriſed in that (wãoa Juxú) let
every foul; their Eftates in the 6. verf. Render-----tribute to whom tri-
bute is due. And that you may know to whom Tribute is due, the Apo-
ftle telleth you, it is to him that beareth the Sword, who hath Power
Civil, and Secular, verf. 4.
Neither would I adviſe Boniface to thrust in here ſwaggering with
his two Swords; for here is not room for him, the place is defigned for
one who hath but one Sword, and who came honeftly by it, and can
give a good account thereof as he is the Minifter of God, a terrour to
thofe that do evil, and revenger to execute wrath, not to excommu-
nicate
Serm, III.
55
Rightful Subjects to the Pope.
:
nicate. In a word this place doth fo peremptorily fubje&t all Perfons to
the Civil Power, that I muft needs though fomewhat related to the
Clergy, profefs the Text makes equal Subjection our duty; and gra-
titude to the favour of our Prince maketh our Exemptions (whatever
they are) at once our Priviledges above our Neighbours; and our debts
to our Prince.
+
Fourthly, The Apoftle St. Paul direteth Titus to preach Obedience and Fourth Scrip
Subjection due to Principalities and Magiftrates from Chriftians with- ture Proof.
out any exception of Perfons, Tit. 3. 1. Nay,if you enquire who they are
that Titus must put in mind to be fubject, you cannot refer it to other than
fuch perfons as by St. Pauls direction were committed to his care and teach-
ing,among which you will cap.1. find the Clergy-Elders,ver. 5.#gosßrúsgol,
and Bishops, ver.6. ionomo. Thefe are fome of thofe whom Titus muft
put in mind to obey Magiftrates. How much doth the Papal Clergy
need fuch a-Monitor to cool their fervours to their Ecclefiaftical Immu-
nities, and to kindle their decay'd zeal for Obedience to the Civil
Powers. Whence I thus reafon, Thofe that Titus is commanded to mind
of their Obedience to Magiftrates, were of right under the Govern-
ment of the Magiftrate; But Presbyters and Bishops, že. Clergy-men
were fome of thoſe who were to be fo minded by him: Therefore they
are of Right under the Government of the Civil Magiftrate. This is
the Theopoliteia of St. Paul. But left you fhould doubt he had not good.
will enough to the Succeffors and Clients of St. Peter, out of an old
quarrel that fell out between him and St. Peter, when the Doctor of the
Gentiles was fo bold with the Prince of Apoftles,that he did charge him
with diffimulation, a very fmall and dwarfifh fault in St. Peter, and
hugely improved in his Succeffors. Who knows whether a fpice of this
old grudg were not ftrew'd on the injunctions of Obedience, and
Subjection to the Civil Power? But what was St. Peters opinion in
the cafe?
:
Fifthly, St. Peter then in Epift. 1. chap.2. 13, 14, 15,16, verſes, doth FifthScripturee
very unluckily for his Succeffors and their Clergy fall into the fame Proof..
ftrain of Subjecting the Clergy as well as others; for he doth without
exception require of all Chriftians that they fubmit themfelves; i.e. their
Perfons, and by confequence their Eftates, to every Ordinance of Man,
whether to the King, &c. How unhappily forgetful was he of his Vicar!
not one word of him and his Supremacy but all referved intire to
the King, and Inferiour Magiftrates fent by the King, to whom all
Chriftians within his Dominions are to ſubmit themfelves.
But in thoſe days Chriftians were under Perfecution, and it would
not have been prudence to have published their Priviledges, and to
have exempted the Clergy. It feems Rome hath long underfood by
unwritten Verities and Apoftolical Traditions,that Peter thought one
thing, and wrote another. But the fpite is, he doth è cathedra, deter.
mine this where certainly he is Infallible; fince his Succeffors in after- -
ages
56
Serm. III.
Kings and Emperours,not
{
Sixth Scrip-
ture Proof.
ages claim the Infallible Priviledg in vertue of that firft Grant made
to Peter; who in practice did once what his Succeffors do very often
without impair of their Infallibility err (in genere morum) as to pra-
ctice, but cannot in Doctrine. Well, fure Peter did thus direct pru-
dentially, and temporifing! not fo, his Reaſons do as it falls out af
fure us he did own it as a perpetual Doctrine and Rule; for. It is
for the Lords fake, verf. 13. And this farther, 2. is the will of the
Lord; and 3. that by fo doing they might ftop the mouths of the foo-
liſh and ignorant; who among the Heathens were ready to charge the
Chriftians without any ground given, with that, which on juft reafons
from the feditious and rebellious practices of well-nigh a thouſand
years contefting with the Civil Supream Power, Rome hath given the
foolish Hereticks to object against them; but in the words of Royal
mouth, Their Faith is faction, and their Religion Rebellion.
Now to all theſe add we in the fixth place this Scripture-Argument;
That the Clergy whether ordinary Priests, or the High-Priests, or Prophets,
once were and that (jure) of right ſubject to the Government of the Secular
Power,and were bound to appear and give account of themfelves to the Civil
Power in cafe they were accufed and fummoned. So when Ahimelech and
the Priefts that dwelt at Nob were accufed and fummoned to give ac-
count of themſelves, and what they had done for David; they obey
and appear before Saul their King, 1 Sam. 22, 11. Who indeed did as
cruelly and tyrannically adjudg them to death as they had dutifully and
readily obey'd his Summons. But now fure if there had been any Pri-
viledg of exemption, fome one or other among thofe fourfcore and five
Priefts would have known it, and pleaded it before they had been fo
unmercifully Butchered; but here is not one word of all this, no ex-
ception to the Judg as incompetent, no deprivation, and degradation
from the Priesthood, in order to reduce them to the Secular and Lay-
ftate: No delivering them by the Ecclefiaftick State into the hands of
the Secular Power; in which and fuch like formalities the Romish Prieft
(if at any time he be fo unbefriended and unhappy) is ftript of his
Clerical Immunities, and delivered over to the Civil Sword. It is a
Riddle Rome will hardly unfold with dexterity, that Eighty-five Prieſts
fhould have neither knowledg of fuch a Priviledg, nor courage to plead
it for faving their life. I need not adviſe a Seminary Prieft apprehended
and in danger of condemnation, to feek a Precedent at Nob, he knows
he ſhall loſe his labour; it is Rome only that fhaves the head, and then
as facred forbids Kings to meddle with it. Yet left the Tyranny of Saul
whom the Scripture notes for this, or the meannefs of the fufferers
fhould any whit invalidate the inftance,let us lock a little lower where
we find Abiathar deprived of the Priefly Office by Solomon, 1 King. 2.
26, 27. Who commanded that he should get him to Anathoth, ver.26. and
thrut him from being Prieft before the Lord, ver. 27. The chief Priests a-
mong
Serm. III.
57
rightful Subjects to the Pope.
mong the Hebrews as they were put in by the Kings, fo for grievous faults
they might be put out, or punisht with death by the Kings, for they were
Subjects, and while the King fat the High Priest ftood. So Grotius on the
place.
1
Summi Sacer-
dotes apud He-
oros ut à 1-
bræos re-
gibus inftitui-
bantur ; ita
& ab iifdem gravi ex culpâ deftitui imo & morte puniri poterunt. Erant enim fubditi ideoq; jedente
Rege ftabat fummus Sacerdos Hug. Grot. in loc. So Grotius took it for granted that Abimelech was
High-Prieft, to whom Sadok fucceeded High-Prieft, 1 Chron.29.22.
Now the Cafe is altered at Rome, and hath been long fince. Abiathar
came and (on his appearance) received fentence of Judgment from his An.Dom.683.
Soveraign: But Sergius the first was of a more unyielding mettal, and
though the Emperour Juftinian the Jecond,fent for him to Conftantinople,
to anſwer for his Difobedience to his Soveraign, who required him to
receive the Canons of the Council of Trullo, yet this Pope found Parti-
zans among his fellow-Subjects, who had lefs manners than to cbey their
Emperour, and more love to the Pope than to let him take fo danger-
ous a Journey, and he good man would not be fo unkind as to go a- Zacharias Pro-
gainft the will of thoſe who offered violence to the extraordinary Pur- to Spatharius.
fuivant that fummoned him. Nay men of lefs Authority have taken on
them to refufe Obedience to the Summons of their Soveraign. Thus Anno 1164,
Thomas Becker though a greater Saint than Sergius, yet of a lower rank or there a
in Power refuſed to appear before King Henry II. and his Council of Anno 1103.
Nobles at Notrhampton. Nor was Anfelm's carriage much more duti-
ful to his Soveraign King Henry I. to whom he refuſed to do Homage
as was required and had been performed by his Predeceffors.
By thefe Inftances it appears that both ordinary Prieſts, nay the High-
Prieft himſelf among the Jews, were under the coercive Government
of the Kings of Ifrael,whofe Authority the Prophets, though by extra-
ordinary call they may with reafon be thought in fome refpect above the
High-Prieft, fubmitted unto without appeal to a Superiour, or excepti-
on to the incompetency of their Judgment. So did the Prophet fubmit
to Afa, 2 Chron. 16. 10. and patiently did bear the hafty judgment of
his angry Soveraign; no noife here of an appeal, no mention made of
Immunities, of his Office, or Priviledg of the Clergy. The Seer doth
not (what once the Servant of Philip the Macedonian King did) appeal
from Afa a good King in a bad humour, to Afa a better Judg in a good,
humour. How would an Anfelm, a Becket, a Brandelino Valdemarino,or
Scipio Saraceno have huft and hector'd his Prince for fuch ufage as Ha-
nani from Afa, or Jeremiah from Zedekiah and his Princes, Fer.38.5,6.
found. But thofe great Clerks (fo let me call the Prophets) pretended
to no fuch exemption in thoſe days, and yet Jeremiah had fo ample
commiffion that the Pope defireth no more to be granted him of Kings
and Princes,and thinks this enough to fet him above them all whileft he
offers a violence to that Text, Jer. 1.10. I have ſet thee over the Nati-
ons, and over the Kingdoms of the Earth.) Great as the violence he offers
I
to
bouts.
}
58
Serm. III.
Kings and Emperours, not
1
aftory avow'd
to the Emperours Crown and Soveraign Dignity. But it admits a plea
whether to his excufe in part or to his greater fhame, let the Impartial
Judg without violence to both the Text and Princes, he had loft his
longing, for neither do freely grant the Popes that Supremacy they
muſt have, or they miſcarry, though I think it was not the denial here-
Pope Joan, of was the caufe of the mifcarriage of the Female Pope; though both
who was call'd mother and brat too (I do guefs, for I find not a word of this Popes
John the 3d. Nieces or Nephews) died in the Child-bearing: Yet be it or better or
by more than worfe for our own Clergy, or the ſhavelings of Rome; the Secular Au-
fifty Authors thority did once govern the Clergy in the Church of the Jews; and
of the Popish ordinary Priefts, the High-Prieft and Prophets themselves fubmitted
Religion, as
Dr. Prideaux, to its whence our obedient and learned Clergy have example to their
and Blondell dutifulnefs, and the Papal Clergy a reproof of their difloyalty; and
our Thefts hath a good evidence of its truth; which I fhall now endea-
vour to prove by fome farther Reaſons (though I think enough to make
out the truth hath been already delivered )perhaps Reafon may convince
fome who are not willing to fee the truth in Scripture-precedents.
witneſs.
Reaf. 1. The Clergy are fubject to the Government Secular, or elſe
one of theſe two things will follow, viz.
1. Either each Clergy-man is a Soveraign, and under no Law and Go-
Stanislaus Ori-.
charius affirms vernment, which no fober man ever yet dreamt of, for this were to make.
that a com- every of them a God, or a King: Or elſe,
mon Prieft is
as much better than a King, as a Man is better than a Beaft: Chimera p:97. as
2. That they are by a Subordination of Perfons of their own profeffion,
Subjects and Vaſſals to a Supream Ecclefiaftical Independent, or abfolute.
Power without, or above, or againſt the Civil Power; which as no Loyal
heart would wiſh, ſo no Royal Crowned head ſhould endure; for fuch
confiderations as I fhall now offer to the Readers confideration..
འ
1. This were to make either a native ſubject equal to his Soveraign
Prince, or to render a confiderable body of his People Subjects to a forreigner;
which appears thus: If the body of the Clergy (and the orders of the
profeffed Religious) be only ſubject and under the fole Government of
one of their own Profeffion; and whoever is a native this perſon is,and
hisSucceffors will be(when advanced to the Supremacy and Ecclefiaftical
Soveraignty) ſet up in a power Independent on his Prince, and uncon,
troulable by his Prince, and fo of a fubject be made a Soveraign over
the Clergy, whoſe obedience will be withdrawn from the Prince to the
Ecclefiaftical head, and Supream; or,If this Perfon, who is fuppofed
Ecclefiaftical Soveraign, and who ought to govern the. Religious and
the Clergy, be a forreigner, then he that by birth and blood is a ftran-
ger
to the Prince becomes by this means the Lord and Soveraign over
the
}
Serm. III.
59
rightful Subjects to the Pope.
the whole body of the Clergy and Religious, which in many Countrys is In England I
no fmall part of the people,
believe it was
well-nigh one
third Prieſts
300000. homi-
Religious; King James obferves it in his Apology. unum Gallie Regnum habet ultra
mum millia quæ fub obtentu clericatus, monachatus, funttionisque Ecclefiafticæ jugum Regis excufferunt.
P. Molin. De Monach. Temp. Pontif. Roman. c. 18.
2. This would leffen all the Princes and Soveraigns of the world in three
things effential to the very being and stability, as well as to the Glory and
Grandeur of their Kingly Thrones and Majefty; It would leffen their Free-
dam and liberty in making Laws for their whole Kingdom, and ere they
can refolve on that Ordinance which they do apprehend will be for
univerfal good of their Kingdom, they muſt enquire of the Ecclefi-
aftical Exempts whether fuch a Law would not violate the Ecclefiafti-
cal liberty, and ask them leave to make it, or elſe they ſhall be taught
as Anfelm and Becket would teach their Soveraigns, or as Paul the fifth
taught the Duke of Savoy, and the State of Genoua, and would fain
have taught the State of Venice, but they proved ftubborn Scholars,
and enforced that prefuming tutor to forgo the Lecture.
Tenentur Cleri-
A
Next it would leffen their Authority in commanding obedience to Laws
made;the Exempt Clergy would undoubtedly firft confider, whether the
Obedience required were not an infraction of their Immunities,and how
far it intrenched on the liberty of the Church,and when this is brought
to an iſſue who does not fee that the General priviledge pretended un-
tieth the (Vinculum neceffaria & debite obfervantie) bond of a neceffa-
ry Obedience which is due of Right to the Magiftrate, and leaves the
Exempt to the free determination, whether of good nature and volun-
tary choice he will comply with his Prince, or whether Prudence will ci obligatione
not rather determine to fecure their pretended Priviledg,and deny that non coactiva
to their Prince, which (they pretend) he hath no right to command. At fed directiva.
moft by this means Obedience which by God and Nature is made the Bellarm. de
Prince his due, and the Clergy-mans debts is by a fraudulent pretext Almoft the
reduced to an uncertain and arbitrary benevolence. Here hence will third part of
enfue, The leffening of the Power which should execute Laws made, and their Subjects
which should Support the Power in executing of them. How feeble is a and of their
Precarious Power? It is next to none which is but fo much as the Territories is
good nature of one like to fuffer or be reftrained by it, will allow it to and Church-
be. All this I have faid is evident from an undeniable inftance of livings,K. Ja,
Paul 5th. who better informed, or bolder refolved, told the Venetians, Epift. to Free
He would not endure them to judg Ecclefiaftical Perfons who are not Subjects Hiftory of the
unto Princes, and whom they cannot chaftife though they be Rebellious. By Quarrels be-
this Princes may fee how little Power that Indulgent Father the Pope tween P.P.stis
Clerici c. 28.
Church-men,
Princes, p.21.
and Venetians,
Anno 1605. Paul 5th. envying the Soveraign Authority that was given to the Venetians by God,
Nature, and the liberality of Emperours and Popes, as foon as he had affumed the Papacy he be
gan to fearch out for ways to fubvert it. Il Cardinal. part. 2. lib. I. pag. 127.
I 2
would
60
Serm. III.
Kings and Emperours, not
would leave in their hands, who in Criminal cafes of higheft nature,
will ſo boldly deny them all power to judg Ecclefiafticks. Certainly by
the fame juftice he taketh away power of judging by Laws Civil, he
will alfo (when time ferveth, and with equal right) deny them a power
to make Laws to regulate the Obedience of the Ecclefiafticks,or if there
be fome daring Prince will venture to make the Law, the Pope, or
who-ever fhall be fuppos'd the abfolute Soveraign over the Clergy,
fhall by the injured Clergy have timely notice to interpofe a Prohibi-
tion that the Obedience be not exacted, nor a non-Obedience to ſuch
Laws puniſht. And what will remain to ſuch a Prince but a Title and
Name, leffened to fuch a degree, That he muft owe the Peace of his
Kingdom, the Reverence of his Royal Dignity, the Safety of his Perfon,
and the Succeffion of his Pofterity to the arbitrary will of every Cler-
gy-man, or at leaft of the Ecclefiaftical Prince.
2. Reaf. They that are by the Word of God bound to pray for the Se-
cular Prince as for a Soveraign under whofe Power and Authority. they do
live and enjoy the quiet and profperity of their life, are certainly under the
Government of the Secular Prince, both as to their Perfons or Bodies, and as
to their Eftates or Goods, which have no Small share in the peace and quiet
that they should defire to enjoy. I think little doubt can be made of this
Propofition, or any thing contained in it for it fpeaketh not of Pray-
ers which (ex debito Charitatis) out of Chriftian charity we ought to
make for all men, and ſpecially for men in great Power who through a :
juſt favour may much advantage the Church of God. But we fpeak of
Prayers that are to be made for particular Rulers under whom we ei-
ther were born, or by Gods over-ruling Providence are for preſent de-
termined. Now the Scripture doth thus direct, 1 Tim.2.1, 2. I exbort
therefore (faith St. Paul) that firſt of all Supplications, &c. be made for
* Baegnare, all men, for Kings, &c. In which words you have a Canon of the
&c. Sicut Im- Apoftle directing and commanding Timothy, and in him obliging Bi-
mani mandata hops to pray for all, for Kings and all in †Authority over us,that un-
dare præfidibus der their Government our life may be peaceable and quiet to our felves,
folebant, ita whileft our Perfons are defended from violence of the cruel, and our
Panius in Ti Eftates are defended from the injuries of oppreffors. Which certainly is
ta dat Epifco-
a benefit as we enjoy in the place of our abode, fo by the Government
pis, Hug. Grot. of the place where we abide: And this feems to be compriſed in that
of (Eufebiusciting) Dionyfius, without ceafing we pray for your Kingdom
† Jer. 27. 17, that it may abide unshaken, in the ftability whereof our affairs will a-
bide ſtable and ſafe. Now who fees not that this needs must be in that
fubmit to the State or Kingdom where thoſe live who are bound thus to Pray?
peratores Ro-
motheo manda-.
in loc:
18.commands
the Priefs to
Government
of the King of Babylon,and he enjoyns them to pray for the Government and Governors, c:29.v.1.
and 71b. So that put thefe together they make up the Proof that Clergy are bound to pray
for the Civil Government as that they ought to fubmit their necks to.
* Δι ηνεκῶς ὑπες τῆς βασιλέιας αυλῶν ὅπως ἀσάλευτα διαμένη προευχόμεθα.
This
Serm. III.
61
Rightful subjects to the Pope.
}
This Text then requireth thoſe that pray to look on thoſe Kings
and Magiſtrates which in the Apoftles words are ßdorneïs xỳ év ŵapozó,
for whom they pray, as Kings over them, as their Rulers, and fo con-
fequently they muft acknowledg themſelves the Ruled or Subjects,ac-
cording to the rule, That Relates do mutually fuppofe each other. In a Relata fe mu-
word or two that the Clergy muft pray for Kings, and for thoſe that are tuo ponunt:
in Authority,is certain enough from the comprehenfive words of the
Text: But for what Kings, &c. if for forreign, how much more for
their own? If for their own then is it only that they may give good
counfels, and by them direct the Clergy? This hath very little availed.
with refolute and turbulent Clergy-men, and can as little contribute to
quieting the life of the difturbed as it can reftrain, puniſh, and by co-
ercive Power chaftife the difturbers, which if it be (by an ill chance as
often it hath been) found to proceed from the Clergy, alas the Prince is
left helpless, and the Laity is left hopeleſs. And we had need to have
another manner of addrefs, viz. That all Men and Kings, and all in
Authority fhould pray for the Clergy, that they may be good-natur'd,
wife and thankful to God for their Immunities, that they may abuſe
none of their Immunities to the difturbance of the Prince or Laity, and
fo had we need the Text be changed.
"
Reaf. 3. The Clergy are bound to give an Exemplary Obedience
and Fidelity to their King, that by their Example the People who are :
committed to them for Inftruction may be induced to and fetled in
their Obedience and Allegiance; but fuch an Example is not given,
but rather a contrary example of difobedience, difrefpect, and contu-
macy, by a pretended exemption of the Clergy; they are not then ex-
empt, but ought to be in body and ftate, or goods under the Civil Go- -
vernment. Thus briefly, they that by God are commanded to give Ex-
emplary Obedience to Civil Government, are as to their Perfons and
Goods under the Civil Government; But the Clergy are fo comman-
ded: Therefore they are under it. The Major Propofition can admit ne
doubt;for fuch a command from God makes our Obedience due to fuch
a Government; the only difpute can be whether God hath commanded
the Clergy to give example of fuch Obedience now? Thus I prove it;
God commands them Exemplary doing what is to be done for the
Lords fake, and what is to be done for Confcience fake; the Clergy
more than others are bound by their Profeffion to let the World
know that they are Confcientious, and that they act for the Lords fake:
But now Obedience to Civil Magiftrates is fo commanded for the Lords -
fake, 1 Pet. 2.13. and it is commanded for Confcience too, Rom.13.5.
That the Clergy are comprehended in thofe general commands, as I.
have already proved, fo now I fay to confirm it, That where the Scri-
-pture doth not, they cannot except themſelves.
t
Obedience to the Civil Government is every-where but at Rome, and
in her appendant Schools a Moral vertue, and a neceffary Ingredient to
make
62
Serm. III.
Kings and Emperours not
make an honeſt and vertuous man. And therefore the Loyal Moralifts,
the wife Law-givers, with beft warrant of Reaſon and Religion always
required it in all Subjects, only Rome,(where it matters not how much
blind obedience to the Pope, or how little Religion toward God they
find in their Clergy),taketh care that their Clergy be not mancipated to
the ftrict Rules of Political vertues,left of good Citizens and obedient
Subjects, they ſhould infenfibly lapfe into a differviceableneſs to the
Papal Tyranny.But we muſt, guided by Reaſon and Scripture, acknow-
ledg Allegiance a very great vertue, wherein (as in other vertues) the
Reformed Clergy are bound to be Enfamples to their flocks.
Keaf. 4. They who do defend their Perfons and their Goods by the
Authority and Power of the Civil Government, ought in all equity and rea-
fon to bear and profefs true Allegiance to the Governours and Govern-
ment. The right which is done for them in fuch cafes obligeth them
to this duty, and the benefit from Governours to the Governed is a
moft juft reaſon for Obedience from the Subject to the Prince. The
Apoſtle St. Peter intimates this as one ground of Obedience, 1 Pet. 2.
13, 14. Be ye fubje&t, &c. Why? because Governours are its exdixnour xa-
KOTO appointed to reftrain the injurious, and oppreffive by judging
condemning and puniſhing their injuftice. They are alfo èis tπaivor 'Aya.
Dowolar, for the praife of thofe that do well, Protecting, rewarding, and
praifing them. The benefit we enjoy ſhould in reafon bind us to the
obedience and fubmiffion we owe our Governours.
Beneficia confe-
runt jus & po-
teftatem Bene-
factori.
By this Argument St. Paul preft the Chriſtians at Rome to Obedience,
Rom. 13.3. For Rulers are not a terrour to good works, but to the evil, &c.
Do good and thou shalt have praiſe of the fame, ſo verf. 4th. The Ruler is
the Minister of God for good, &c. therefore be ye fubject. And this is the
Prophets reaſon, Pray for the Peace of the City, &c. But it's Babilon;
true, but in the Peace thereof you shall enjoy peace, Jer. 29. 1. with ver. 7.
So then the Argument holds good in the Prophets and Apoftles Logick;
They who enjoy the benefits of a Government muft be obedient to the
Government. And I would fain know what will become of all the
pleas which the Romanists make for the Preheminence of Clergy-men,if
this foundation be not folid and good; the great benefits the Laity reap
from the counſel and labours of the Clergy, they judg reafon enough
for the Laity's Subjection to them. In a word to fpeak Reafon with
Impartiality in the cafe, Let thofe that are benefited, be fubmiffive to
and obfervant of thoſe by whom they are benefited, then the common
people & all the Laity will duly obferve in Spiritual cafes the counſel &
authority of their Spiritual Guides, and the Clergy in Civil and Secu-
lar Cafes will be left where Chrift and St. Peter did leave them under
the Civil and Secula, Prince to be governed by him. There is indeed
a diſpute whether the Right of Governing be originally in the Be-
nefactor, becauſe of the Benefit he beſtows, or on fome other ac-
count; but there is no difpute, nor will it admit any, whether the
Bene™
~.
Serm. III.
63
rightful Subjects to the Pope.
Beneficiary be bound to his Benefactor, and ought for that very
cauſe to obſerve and obey him.
Beneficia furt
argumenta juris
poftulandi, bo-
minefq; ad of-
alieno corio lu-
Fifthly, What Priviledges and exemptions for their Perfons or Eſtates,
from common or publick burthens and ſervices the Clergy do enjoy, they do ficium jure de-
enjoy through the favour of their Prince or Governour, who pleafeth to re- bitum commo-
vendi.
mit to them, what there may be fome reafon to perfwade, but no Law, or
Right to command from the Prince: Who as at firft he faw Reaſon to
grant that favour, fo will (I believe) continue it until he fee a fuffi-
cient caufe to recal his own Grant; which future caufe may (by con-
jecture from what already hath been acted in our view) fooneft arife-
from an ufurping Ingratitude (the hereditary infirmity of the Papal Illud bercle
See) which never giveth to any, what it can by fraud or force keep to pontificibus in.
it felf: as the Grave and Impartial Author of the Council of Trent more pofitum, de
well obferveth, on the Pompatick and Ridiculous Act of Paul the dere, & quod
Fourth; giving the Kingly Title over Ireland to Queen Mary, who juſtis dominis
had derived it from her Father, and her Brother, and had affumed it to auferre neque
her felf at her firſt coming to the Crown. Such Legerdemain hath unt, id ipfis
Elargiri.Hiftor.
long pait at Rome, coined with the imprefs of gratitude or bounty, Conc. Tridents.
and when it hath cheated Kings and Princes, into a degree that a 1.5%.
wakens their refentments and juft indignation; they will refume the
exorbitant Grants of Priviledges, and teach the Papal Clergy to ufe
more manners, and acknowledg that none of their Immunities granted
by Princes, were intended to make them Princes fellows; or Rebels clerici rebel-
againſt them without guilt, or fear of answering at their Secular Judi- lio in Regem
catures. And when this fhall come to pafs, the Chriftian World fhall non eft crimen.
læfæ majeftatis,
underſtand the miftake of the Canonifts in their Law; which affert, quia non eft
That the Clergy, and all their Goods, are by Divine right free from the fubditus Regi,
Power of Secular Princes. Againft which I fhall now oppofe no other Em.Sa.Aphorif
confeffariorum
Authority than the Conceffion of Bellarmine, one, as any other, able to
fay as much for, and as refolved to yield no more than he muft needs Edit. Antwerp.
in the Caufe of the Ecclefiaftick liberty; who confeffeth (lib. de clericis. Et Colon.
c. 28.) That not one word can be produced from the Word of God, by clerici non
which this exemption of the Clergy can be proved. And therefore hence I pont a judice
politico puniri
fhall briefly argue. They who owe their exemption of Body and vel ullo modo
Goods from Perfonal fervices and tribute to the Power of their Secular trabi ad fecu
Prince, though by fuch favour they are actually free, yet originally laris magifira-
they were fubject to him, and of Right they ftill are: and if the Prince Bell' de clers.
fee cauſe to require it of them, they are bound to ferve him with their
Bodies and Eftates, which is certainly to be under their Government Clericico-
What the favour of the Prince granted once to any of his Subjects is Tum bona om
as encouragement to their obedience, not as fecurity to their diſobedi- nia jure divino 2
Libera funt a po- -
ence, granted and it must be for common good: but when once it teftate feculari--
um principum.
Bona clericorum funt & merito debent effe ab omnibus Principum terrenorum tributis libera, propofitione. 4a4.
at exemptio ifta bumano jure non divino, introducta eft, prep. 5..
· ·
in voce clericus,
tus tribunal..
C. 28.`
1
:
·
provethe
¿
Serm.III.
Kings and Emperours, not
proveth a Univerfal, Publick inconvenience or miſchief it ought to be
reverfed. Now Ecclefiaftick Perfons do owe their Immunities from
perfonal Services and Tributes to the favour of their Secular Prince:
Therefore their Perfons and Goods are under their Government. If this
do not appear evident, I would have a Papift tell me; What had been
the Cafe of the Clergy, if fuch Immunities had never been Granted?
Had they not been under the Civil Magiftrate? What if neceffity a-
waken the Civil Magiftrate, and he feeth in point of prudence and fafe-
ty, that thefe Exemptions and Immunities may not be continued, and
fo by a Law revokes them, Doth not the Clergy thereby return to their
priſtine Subjection? Ecclefiaftical Immunities for the Bodies and Goods.
of the Ecclefiafticks are introduced, Jure humano, by the Law of Man;
if no fuch Law had been made, or on juft caufe hereafter thall be re-
peal'd, no fuch Exemption had ever been, or elfe had been null'd
though once granted; if no fuch Exemption had been granted, then
had theſe Ecclefiafticks been equally fubject with the non-exempt, and
as much bound to obey the Civil Government as the Lays.
Sixthly, The Clergy as fuch are in the eſſential conſtitution of their Of-
fice, and as to the Immunities that are neceffarily appendant to it, or flowing
from it, wholly of a different nature, viz. Spiritual; and therefore cannot
in Reafon claim Immunities which are in their nature Secular and Civil:
Such are theſe we have been difcourfing of. Now, every one may
foon know, that the Priviledges of every rank of men, are ſuitable to
the Nature of that Office or Relation wherein they ftand; fo Civil Of-
fices have the Immunities which are Civil, and Spiritual Offices are in-
vefted with Spiritual Immunities; as it is not a Priviledg due to a
Chriſtian as Chriftian, to be exempt from the Coercive Power of the
Civil Magiftrate; fo neither is the Priviledg of the Clergy by vertue of
their Office fo great as to advance them above the Power of the Prince:
God who knew what Priviledges were fitteft for each Order of men,
would fure have told us that the Clergy ſhould be free from the Go-
vernment of the Civil Magiftrate, if he had either made or intended an
Exemption in all Civil Cafes fhould be a Priviledg to Ecclefiaftick Per-
Lib. de clericis fons. But Bellarmine himſelf confeffeth, that there is not one Word of
cap. 28. Nullum God proving fuch Immunities due to the Clergy. It were a great dif-
poteft proferri order, and would bring in a confufion upon the Univerſe to allow fuch
ifa exemptio mixture; for why is not the Irrational creature raiſed to the Privi-
ledges of the Humane Nature? What anfwer would a Shaveling give
me to the queftion? Or why is the Humane Nature determined to a Sa-
tisfaction, with Priviledges below the Angelical? Is it not becauſe
their Natures are different? Well, why is this a fatisfactory account
of different Priviledges in different Ranks of Natural Beings, and
may not be alike fatisfactory, in the different kinds of Moral and Po-
litical Beings and Orders? Thefe are as different as the other. It were
a monftrous birth fhould a bruit bring forth fomewhat half bruit and
verbum Dei quo
confirmetur.
half
Serm. III.
65
rightful Subjects to the Pope.
order of Go-
half Man, and I do not yet fee any lefs than monster in this; that the Rome hath
Indelible Characters of Priesthood ſhould ſtamp a Licence of Immuni- perverted the
ties in Secular affairs: Such miſhapen births Rome may perhaps little vernment and
wonder at and fofter, but we muſt do with them as our Laws, enquire made the
out the offender, and condemn all that are proved guilty: So may Temporal
the Fathers of this miſhapen brat ſpeed when-ever they are taken in fubmit to the
Spiritual; con-
their Treafons, on the confidence that their Indelible Character pro- trary to the
tects them from the ftroke of the Secular Sword.
cuſtom of fo
ma. p. 4.
7. Reaf. They who were born Native Subjects, and by Priesthood or many ages. Il
Orders, enter not on any Relation that doth neceſſarily and juſtifiably abolish Nipotif. di Ro-
that former Relation; theſe though fo ordained, remain Subjects to their
Natural Prince, and owe him obedience (till. This Propofition furely
none in their wits will deny; for the Native Subject is both as to Per-
fon and Eftate under the Government of his Native Prince, and con-
tinues fo until fomewhat do (jure) by right, not only (ex confequenti)
by confequence, aboliſh that primeval bond, which with his fwadling
bands, Nature and God put upon him. Now then, one of theſe two
muft be afferted by the exempt Clergy:
1. Either that they were never born Subjects, and fo were in dif-
ferent fenfe from the Apoſtle born free. If they like not this, fay
Unum Gallia
2. Or else though born Subjects, their Holy Orders have nulled that
natural Allegiance, and defeated the Prince of fo many Subjects as have regnum babet
been made Clerks. If this be the Cafe,
ultra trecenta
bominum millia
quæ fub obtentu
clericatus & monachatus functionifq; Ecclefiaftice jugum Regis excufferunt, aliumq; a Rege fummun Prin
cipem agnofcunt non modo in Spiritualibus fed & in Temporalibus. P. du Moul. de Temp. Monar, P. R.
cap. 18.
I would enquire whence is this corroding quality in the IndelibleChar-
acter, to eat out what is engraven fo deep in our Natures by the God of
Order and Nature? Certainly Chrift and his Apoftles never fo temper-
edit: But Rome who found the bonds of Allegiance were fetters on
them, reftraining them from their refolved ufurpations, and hindring
their growing Ambition, refolve what-ever comes on't, Thefe Bonds
muſt be broken, and thefe Cords must be caft off (to allude to that,
Pfal. 2.) and it muſt be done by fome curious engine too, for elfe the
noife of it would give an Allarm. In one word, The Grace of God
in Chrift to his Church, hath been fo far from abolishing any, that it
hath mightily fortified on all the bonds of Natural and juft neceffary
Relations, in all forts of men, Civil, and Sacred, and commands Ec-
clefiaftical Perfons as well as Civil, to obferve the juft Laws of thoſe
Princes, to whom Nature had before made them Subjects. It is not
Chrift's Canon, but the Canon of Antichrift, which to make good
Clerks fpoils good Citizens. Had the truth in this been as confiftent
with Papal defigns, as the diftinct duties of a good Subject, and Sa-
+
K
cred
6.6
Serm. III.
Kings and Emperours, not
?
he would
cred Perfon are confiftent in one Perfon, I had neither troubled you
and my felf, nor had they troubled the World with this Controverfy;
It were time for Princes to command no more Priefts fhould be made,
until Rome, or who else do pretend the fame Prerogative, had learnt to
preſerve a Loyal and good Citizen, while they make an Ecclefiaftical
Officer: might my motion be heard, they only fhould confer Orders
on Subjects who had learnt this skill.
a
Eighthly, And lastly, were this á Truth, That the Clergy were both
as to Bodies and Eftates not under the Government of the Civil Magi-
ftrate, How could the Primitive Chriftians, the Martyred Biſhops, the per-
fecuted Clergy, avow it to the World, that Christianity did not teach any
thing deftructive or dangerous to Commonwealths and Civil Governments?
How great an impudence would it be in it felf to deny? Or how great-
ly would it have been to the fhame of the fuffering Chriftians, if that
their adverſaries could charge on them, that they profefféd a Religion
which directly fpoil'd the Magiftrate of his Coercive Power over their
Friefts, and Indirectly, i. e. in ordine ad fpiritualia, in relation to fpiri-
tuals, fpoiled him of his Coercive Power over the reft of his Subjects.
He derided Julian's Sarcafme had been but a Retaliation to them,if they had been fo
the Chriftians principled and perfwaded. Might he not with fome colour of Reaſon,
he rob'd with plead, You have fpoil'd me of Supreme Authority over Sacred Perfons
this fcoff, that their Bodies and Eftates, as too Holy to be commanded by the polluted
make their hands of Secular Princes: And I judg the Perfons of Priefts and Chri-
journey to ftians too Holy to meddle with the polluting things of this World, and
Heaven more will, in ordine ad fpiritualia, free them from thofe cares and bufineffes?
expedite and
Had there been a proof made before any one Tribunal of the Roman
Emperours, that the Chriftian Religion had publiſhed, maintained,
and practifed fuch a Propofition; the impartial World would foon
have pull'd off the mask, and fhew'd undeniably that thofe pretended.
Martyrs were not condemned for the profeffion of their fpeculative o-
pinions, or the owning of the Truth of the Hiſtory of Chrift: but
that theſe pretended Martyrs were real and avowed Traytors, enemies
to Cefar, to the Civil Government, and dangerous ufurpers on the
Supreme Authority of the Prince. Such Martyrs indeed may now be
talkt of in Rome; but what impartial Judg will not condemn the Trea-
fonableness of the crime which deferved, and the Impudence of the
Plea which defends the fufferers, who died for diſloyal rejection of
their Native Prince, and traiterous fubjecting themſelves to the Power:
of a Forreigner, enemy to him in whofe Kingdom they do flouriſh or:
might flouriſh?
eafie,
Now after fo much Reafon pleaded for the ſubjection of the Clergy-
in Civil Cauſes to the Civil Magiftrate, it may perhaps feem to fome in
credible, that any Doctrine by any Doctor fhould be avowed contrary
hereunto; can there be fuch an unreaſonable opinion entertain'd, or
maintained by any? The next thing propofed for to be treated, will plain
cnougl
Serm. III.
67
rightful subjects to the Pope.
A
Secular Prin-
ces.
Animadver-
enough fhew both who are the Teachers, and what is that they Teach in this
3. General
point: Wherein I will be brief, and but name particulars. The Church
of Rome bath (excepting ſome few) in all places where they durft act Who they are
that exenipt
barefaced owned this, and strongly contested for it: That neither the Goods the Clergy
nor the Perfons of their Clergy, or Religious, were under any Coact. from the Go-
ive Power of the Civil Magiftrate. Indeed fome Perfons of the Ro- vernment of
man Communion as Loyal, as Learned, do diſclaim fuch exemptions
and Immunities, content with the favour of their Sovereign; to The Church
whom they are ready to acknowledg they owe their Immunities what- of Rome gene-
ever they are, above the Immunities that their fellow-Subjects enjoy rally,
for their Perfons or Goods: Nay, whole Churches and Seignories
that we rightly account Popiſh, as the French, the Venetians, do accord
with the Proteftant Churches, in the juft oppofition of fuch unlimited
and abfolute Immunities for the Clergy, and maintain the Sovereign
Authority of the Prince over the Perfons and Eftates of the Ecclefi-
afticks. Or in the Words of a Perfon of Honour who hath lately fons upon Fa-
ſpoken to this cafe on the by. God be thanked that ſenflefs Ufurpation and naticifm Fana-
exemption of the Clergy from the common Justice of Nations, is pretty well tically imput-
out of countenance, and fince the Republick of Venice fo notoriously bafled ed, &c. by Dr.
Paul the fifth in that very point; other Kings and Princes have chaſtiſed imputation
their own Clergy for tranfcendent Crimes, without asking leave of his Holi- refuted and
nefs, or treating them in any other manner than they do their ordinary ma- retorted, by
lefactors. This is the Cafe now, but time was when the Pope and the S. C. P. 143.
and 144.
Clergy would not fo eafily have forgone their ufurpations, and Princes
how great foever, fhould have hardly exercifed fuch an undoubted
Right: And time will come again (if ever the Pope can attain to a A common
Power that may encourage him to revive his pretended Right) when Prieſt is
he will exempt the Clergy from the jurifdiction of Secular Princes, and much better
refume all the Cauſes which concern the Perfons or Eftates of Clergy- than a King,
men into his own hand, and determine them as proper only for his better than a
Cognisance. Nor do I furmife more than I have ground for; it was Beaft: Nay,
fome ages paft, the humour of the Pope and his adherents, and fill is as much as
their aim, as will be evident to thofe who can and will confult at lei- God Almigh-
fure.
St. And the
as
as a Man is
ty doth excel
a Prieft, fo
much doth a
Prieſt excel a King. Stanislaus Orichorius in chimærâ. fol. 97. cited by H. Fowlis, P. 37.
First, The treatiſes of ſome modern Jeſuits excellent Schollars, yet fworn
Supporters of the Popedome, and very zealous fticklers for the Immunities
of the Clergy; as refolute Souldiers who defend the outworks, for the
greater fafeguard of the City. So Bellarmine in his Book de clericis, a-
Vows, The Clergy by Divine Right, free from the Authority of the
Secular Princes.
And Emanuel Sa. tells you what he thought in the
Cafe, when he gives you a Jefuitical i.e. an impudent and treasonable
Reaſon, why a Clergy-Man cannot be guilty of Treafon: viz, Bccaufe
K2
the
68
Serm. III.
Kings and Emperours, not
Aphorifm. the Clergy-Man is not the Prince his Subject. So in the Colen and
rum in voce Antwerp editions of his Book.
confeffario-
clericus. Edit.
Secondly, The Conſtitutions of fome Councils; nor is it to be wondered
Colonienf. & at, that fince Popes got ufurped Power in their hands, they can by the Ec-
Antwerp.
clefiaftical Diet affume what Immunities may for future eftabliſh their
Hierarchy, and confirm what hath been ufurped with much profit and
advantage to their Church and Caufe.
Thirdly, The Decretals of Popes (which is as valid an Authority,
Superioribus as the Ordinance of a Profperous Rebel, determining himſelf and his
menfibus ad confederates Innocent Perfons and Loyal Subjects) and their Bulls,
noftram & among which that of Paul the Fifth againſt the Duke and Republick of
Apoftolicæ fe-
dis audienti- Venice, as it is late fo may fuffice, being backt with Nine or Ten Pre-
am pervenit cedents of other Popes, in like Cafes. Whereas of late it came to our
Ducem & Se- ear, that the Duke and Council of Venice have enacted divers Decrees con-
natum Rei- trary to the Liberty and Immunity Ecclefiaftick, and repugnant to the Sa-
cred Canons and General Councils, and to the Conftitutions of the Roman
verfa decre- Popes.---- And the faid Duke and Council have Imprisoned and detained in
ta Ec- Prifon, Scipio Sarracenus, and Brandelino Valdemarino, Perfons in Ec-
clefiafticæ li- clefiaftick dignity, for certain Crimes by them committed: All which is done
bertati ac im- with pretence, that it was lawful for them (Duke and Senate) to do
traria, tum thefe things.
publicæ Vene-
torum----- di-
munitati con-
Generalibus
Conciliis & facris canonibus, nec non Romanorum Pontificum conftitutionibus repugnantia ftatu
iffe Eofdem Ducem & Senatum.
Et Senatum Scipionem Sarracenum Canonicum Vicentinum & Brandalinum Valdemarinum Fo-
rojulienfem Abbatem Perfonam in dignitate Ecclefiafticâ conftitutum ob quædam crimina----
commilla canceri mancipaffe & mancipatos detinuiffe fub prætextu quod eis hæc facere lice...
ret.
Here you have the Act of the Illuftrious Duke and State fecretly tra-
duced as an unjuftifiable Act, and the Power (by which they do it),
repreſented to the World as an ufurpation prejudicial to the Church-ex-
emptions. The Crimes of the Perfons were notoriouſly foul, eſpecially
of the Abbot, viz. Sorcery, Rapes, Inceft,and many Murthers which the
Qurdam Papal ſoftneſs terms, certain pretended crimes (as was reported) by them
prætenfa cri- committed, for which, as well they deſerved, they were Impriſon'd: But
mina-per The Premiffes being prejudicial to the Rights of the Apoftolical See, and to
illos ut dice- our Authority (faith Pope Paul the Fifth) and to the Priviledges of the
Perfons Ecclefiaftick, and for that they overthrow the Liberty and Immunity
Cumq; præ- of the Church.
batur---- com-
miffa.
miffa---- fedi
Apoftolica, noftræ Autoritati, & Ecclefiarum Juribus, & Ecclefiafticarum perfonarum privile
giis præjudicium inferant, ipfamq; libertatem & immunitatem Ecclefiafticam tollant.
His Holiness good man! could not bear it, and therefore after much
ado he comes to tell us what he will do, and with what good examples
and:
1
1
Serm. III.
69
rightful Subjects to the Pope.
Ecclefiaftica
and warrant for it in thefe words, and with the great names of Ten Nos qui nul-
Popes. We who by no means ought to endure that the Ecclefiaftical Liberty lo Pacto ferre
and Immunity, or our Authority and the Authority of the Apoftolick See debemus ur
fhould be violated and contemned, following the example of most General libertas & Im-
Councils, and of fresh memory the examples of &c. And other Popes our munitas, no-
Predeceſſours, who have revoked the like Statutes publiſh't against the Ec- ftraq; & fedis
clefiaftick Liberty, as ftatutes which in justice were Null, Invalid and not Apoſtolicæ
Ratified, and who have decreed and declared that they were Null, Invalid, Autoritas con-
and of no force.
vio-
letur & con-
temnatur, In-
hærentes plu-
rimorum Generalium Conciliorum decretis, ac veftigiis Re. Me. Innocent. 3. Honorii, 3. Gregorii:
9. Alexand. 4. Clem. 4. Martini. 4. Bonif. 7.& 9. Martini. 5. Nicolai. 5. Et Aliorum R. P. præde-
cefforum Noftrorum qui fimilia Statuta alias contra libertatem Ecclefiafticam edita tanquam ipfo
jure nulla, invalida & irrita revocarunt, ac nulla invalida & irrita decreverunt & declara-
runt.
In a little Paragraph you fee how much lefs the Pope makes of the
Authority of free Princes, and how he doth pronounce that his Prede-
ceffours and General Councils have in like Cafes afferted the Ecclefiatti-
cal Immunities; and a Sovereign Prince may not punish Rapes, and
Murthers in a Perfon who is dignified with the Orders of the Church,
if he doth, though they are Nullities in themfelves, they fhall be (as
in this cafe they were) declared a-new from Rome Nullities. On Ma- Habitâ cum
ture deliberation with our venerable Brethren the Cardinals of the Holy fratribus no-
Church of Rome, with their conſent and Council, (though the forefaid ftris S. R. E.
Decrees, Edicts, and Commands, were in Law it felf Null, Invalid, and Cardinalibus
Void) by theſe Preſents we do decree and declare notwithſtanding a-new,
that they were and are Null, Invalid, and Void, of no force or moment;
And that none are bound to the obferving of them.
venerabilibus
matura con-
fultatione de
ipforum con-
filio & affenfu
(licet fupra-
di&a decreta & edi&a, & Mandata ipfo jure nulla, invalida, & irrita fint) ea nihilominus ipfo
jure adhuc de novo nulla, invalida & irrita, nulliufq; roboris & momenti fuiffe & effe & nemi-
nem ad illorum obfervantiam teneri per præfentes decernimus & declaramus.
Excellently ſpoken! and like the Succeffor of an humble Fiſher-
man! Though the Duke of Venice may marry the Adriatick with-
out a licenfe from Rome, He may not impriſon a murtherous Abbot
without the hazard of lofing his Principality; Who would not wish to
be a Denison of Rome, if a Conclave of the Purple Fathers may reverſe
a Law which was made to reftrein the enormous violences of Clergy-
men? Compaffionate Fathers that prefer the fafety of their fingle Sons
to the fafety of whole Kingdoms!
By this you fee Jefuites, Cardinals, the Confiftory, the Popes fuc-
ceffively, and General Councils (if there be truth in the Pope's Bull) culares Prin
Synodus fe
cipes admo-
น
muit.
nec permiffuros ut officiales—————— Ecclefiæ & perfonarum Ecclefiafticarum Im-
munitatem violent &c, Concil. Trident. Seff. 25. cap. 20.
70
Kings and Emperours not
Serm. III.
I
exempt the Clergy from the Coactive Power of a Civil Magiftrate a-
gainst Nature, Reaſon, and Religion. How far they would allow the
Directive Power if time favoured them, I give you leave to gueſs from
the late inftance of Pope Urban, 1632. and Pope Innocent the Tenth;
This latter interpofing between the French King, requiring Cardinal de
Retz to renounce his Title or pretence to the Archbishoprick of Paris,
Biftory of reviving the old Maxime That Princes ought not to be fuffered to meddle
Management in Ecclefiaftical affairs, this being to put their Sickle too boldly in another
man's harveft :: The former refufing to admit Ferdinand 2. his Embal-
ſadour extraordinary which was Cardinal Pafman, for avoiding (as the
toin. 1. part. 3. excellent Hiftorian Bapt. Nani reports it) to admit fuch an Embaſſadour,
p. 267.
Hiftory of be alledged, that a Cardinal honoured with the Purple and a Holy Charact-
Venice. lib. 9..er could not be employ'd in the ſervice of Secular Princes.
pag. 368.
of Cardinal
Mazarine.
4. General.
This is plain dealing however, and fo far Princes are obliged; that
they will fpeak their minds fometimes freely. Now I fee if Clergy-
men offend the Laws, Princes are ill-natur'd to puniſh, becauſe Clergy-
men owe them obedience to Directive Laws; And if they employ them
in a matter unwelcome to his Holiness, the Princes make too bold with
them that bear the Imprefs of a Holy Character; fo precarious muſt
the Rule of Princes be over an exempted Clergy. Yet, What Reaſon
may be fuppofed for this? Certainly fo great a Priviledg cannot in Rea-
fon be pretended by wife and honeft men, to be warranted by light and
trivial Arguments.
Two forts of Arguments I ufually meet with urged; First, Drawn
The Reaſons, ab Indecoro, from the unfeemlinefs of fubjecting the Clergy to the Go-
vernment of the Civil Magiftrate, and this hath three indecencies in it;
of which by and by.
for exemp-
tions Eccle-
fiaftick.
1. Ab inde-
coro.
Sheep.
Anſwer.
The Second drawn a Jure, from their Right to be exempted, and this
alfo is threefold, of which ere long. Mean time return we to the firft.
It is, fay the Fapal Orators, a very unfeemly thing that the Clergy
ſhould be fo fubjected. For my part if there be an Indecency in it, I
could be glad the Indecency were removed, I should think fome advan-
tage would thereby accrew to the Reformed Clergy; but without
Spectacles of the Papal make, we fhall never be able to defcry the Inde-
cencies; let us borrow Cardinal Bellarmin's and with them look how
unhandſome it is.
That Shep- Firft, That the Shepherd should be under the Government of the Sheep.
herds be un- This is a clear Cafe: But the mifchief is, Similitudes are no Demonftra-
der their
tions; Nor doth the Scripture forbear to call Kings Shepherds, and per-
haps oftner than the Prieft is called fo; and the Argument is retarted
Clergy-men are in Seculars and Civil matters to a Man (except fome few
crafty Foxes among them) Sheep, The Prince is their Shepherd, It is
undecent that the Sheep should be exempt from the Shepherds Government :
Therefore undecent the Clergy be exempt from the Civil Magiftrate, fo
we diſmiſs the firſt.
Secondly
Serm. III.
71
rightful Subjects to the Pope.
2. It is an Indecency that he who to day governeth as the Clergy-man Indecent that
from the Pulpit in confeſſion, or giving ghoftly counſel to the Prince, ſhould he who
to morrow be cited before his tribunal, and be judged there. Very day fould to
good!
preacheth this
morrow be
2. An Indecency I confefs there is that a Clergy-man fhould by any mif- judged by
demeanor deferve it: But as the Fathers in the Council of Trent fometime them he
argued to their advantage: Cuftoms manners and humours alter, and preached to.
What is truly'
what was handſome of old becomes unhandſome now; and befides, indecent in
Countrys differ;nothing more graceful than to be mounted on a white the cafe.
Afs among the Jews; but the Pope would refent it as an high affront if Indecencies as
his Catholick Majefty fhould by a ftrange activity (like the Tranfub- men fancy.
ftantiating act of the Prieft) turn the white Neapolitan Courfer into an
Afs for the Tribute due to his Holiness for the Kingdom of Naples, and·
fend it for him to ride on. In a word all we heretical Proteftants (and a No Proteftant
great many of the good Catholicks of all Countrys) fancy to our felves,
That it is very meet to fee a Clergy-man preaching to his Prince from
the Word of God, whileft he is dutiful and loyals and to fee him im-
prifon'd and executed for his Treafons when he is guilty; if this be an
unlucky cuftom among us, let the Clergy be (as the Proteftant will be)
loyal, or keep out of places where are practiced fuch unhandfome cu-
ftoms and laws, as to hang, murthering and fellonious Priefts in the
common faſhion of other Rogues without leave askt of the Pope.
3. A third Indecency is, that the Clergy who are fervants of God and Indecent the
facred perfons, fhould be judg'd by the Vaffals of the World, and the God be fub-
impure hands of Laymen. A mighty abfurdity if well confidered! ject to Vafals
་
J
་
can fee this
Indecency, &
many Papifis
can't fee it.
fervants of
I never knew the full weight of this Argument before I had met of the World...
with the information that Stanislaus Orichorius gave me, That every com-
mon Priest does as much excel a King as a beast does excel a man. Now Anfwer'd...
by this Rule it were as much pity to fee a King judg, condemn, and
cauſe to be hang'd, or headed a Prieft, as it would be to fee a Horfe, or -
Afs by an ufurped power turn-upon and execute his Mafter and driver.
In a word when I fee the ufurping beaft fo ufe a man I will endeavour ›
to prevent the abfurdity: But if ever it be my lot to fee or hear a
Soveraign Prince judg, condemn, and put to death a fhaveling, and
one of Romes Confecrated Priefts, (or one of a more reformed pro-
feffion) under the guilt of capital crimes, I fhould defire the Father
to excufe me untill I faw as clearly as Stanislaus did, The Pricft was
the
man, and the King the beaft; and ere that will be, my help will :
ftand him in as much ftead as a pardon doth after the Criminal is
hanged. Lafily I wonder Kings will endure fuch abfurdities when they
night prevent it; let Rome make their Prieft lefs, and account Kings
greater; or if this fuperlative Greatness be effential to the Priesthood,
I humbly fubmit the refolution, whether it were not fitter fuch a Prieft--
hood ſhould be abolisht than all Kings be thus made Affes, (and with-
out impair of their Intellectuals, and without the exemplary miracle.
wrought:
રે
72
Serm. III.
Kings and Emperours,not
1
The Reafon
wrought on a proud Heathen, only by the pride and ingratitude of a
Papal Clergy, be thus turn'd a-grazing with beafts.
This is the fum of Bellarmines three Arguments, from the Indecency.
of the thing, and this all the Anſwer I think them worthy of; fince his
why the pleas Eminency hath fet up fuch fcar-crows, and would fright us with them,
are flighted in let us have liberty to deride them as men would the bug-bears that Chil-
the Anſwer of dren fet up; if better Arguments for the caufe could (of this, or any
them.
2. Sort of
Pleas a Fure
Divino.
Anſwer.
other kind) have been produced, the learned Cardinal would have
urged them, and then a better anfwer might have been given. But a
puff will better blow away a feather than a mighty engin, and all the
coft and labour would be loft that were beftow'd to bring Cannon,
Spade, Mattocks and Engineers to overthrow a poor hutt, or cottage.
From theſe paſs we to the fecond fort of-Arguments.
A Jure Divino, faith the Canonift, by Divine Right; but the Canonift
who faith it hath the wit to let us feek the Text, for he takes not himſelf
bound in duty to cite it,and we deſerve not the kindneſs that he ſhould
do more than he thinks himſelf obliged unto: Others of the fraternity
diffent and think they have reafon to pretend the Immunities to be
A Fure Huma- Jure Humano; and until they agree how the Clergy among them came
no answered. by theſe Immunities we fhall not think it breach of charity or good
manners to tell them, we wish they came honeftly by fo rich a Commo-
dity; certainly Chrift never gave it them, nor do the more modeft pre-
tend his gift, they are content with the collation by Popes Decretals
firft, or next by favour of General Councils, ever fince the Papal
Power grew too great for Kings and Emperours; ever fince the one
durft not contemn, and the other was lo hardy as to denounce Excom-
munications against infringers of the Immunities Ecclefiaftical. Theſe
two will prove their Right to theſe Immunities in any place, and at any
time where Power and Injuftice are too great to be called to account :
And as good Right they have to theſe Immunities as the Pope
and Councils could give them, and I hope you will believe the
Pope and his Councils would not fail to invest their fworn Vaffals with
power enough to difturb the Civil power, and leffen it, that the Mo-
narchy of the Papal Church might more fpeedily and fafely be aggran-
dized, they have theſe Priviledges indeed from the Ringleaders in the
Conspiracy to ftrengthen it againſt the juft Authority and Soveraignty
of Princes. And now you clearly fee how honeftly they come by it,
ask their fellows whether they be thieves?
·
But a third Plea is from the Favour of Princes they enjoy thefe Im-
munities. True, the more is their ingratitude and fhame, they abufe
that favour to the leffening of their Prince; who hath too often had
many occafions given him to repent his Grant,to reftrain his favour, and
to teach the unthankful Clergy more duty, by requiring more. What the
Prince giveth they enjoy without our envy, or complaint; let them
kcep within thoſe bounds, and I will not difturb them. Finally to con-
clude
K

Serm. III.
73
rightful Subjects to the Pope.
clude this point, now the Clergy (in all places of the world where the
Prince is Chriftian) enjoy many confiderable Immunities Jure Humano,
which Immunities they never had Right to claim, till the Prince had
Will to give; And which they may not expect to enjoy, when either
abuſe of them provokes the Prince to revoke them,or emergent incon-
veniencies perfwade him to diminish or null them. What is fo granted,
is neither Immutable in its Conftitution, nor ever intended to the pub-
lick prejudice of the Prince and State; nor can it exalt the Clergy into
a ftate of abfolutenefs and non-fubjection to the Prince; or if you
would imagin a foft Prince fhould fo inadvertently, and in a tranfport of
zeal to the Clergy and Church, grant them fuch a Priviledg (as the Ro-
man Clergy right or wrong will pretend unto) yet good Statifts and
beft Reaſon will tell them, that the Grant being made to the prejudice of
the Crown,it is neither good nature nor manners, nor juftice to require
it of their Prince, whofe honour and dignity they are bound to con-
ferve; Errante clave, the Infallible Decrees are null, fay fome Romanists;
Errante Sceptro, Civil Grants to Subjects become Nullities. And fuch
are the uncontroulable Immunities of the unfubjected Roman Clergy,
to whom Princes had been lefs kind had they forefeen what ufe would be
made of their Royal favours, and to whom they are not lefs equal and
juft, though for their Crowns and Honour more refolved and prudent,in
recalling the ungovernable Ecclefiafticks to that Subjection, which they
ought in equal degrees and readinefs with other Subjects give unto
their Prince, whether by affiftances from their Eftates,or by their Per-
fons; both being, as our Thefis averreth, under the Government of the
Civil or Secular Prince.
After fo prolix Difcourfe on the pofitive part of our Pofition; I
come to a briefer handling of the Negative parts of it, which was
the fifth and laſt thing I propofed in the method of our proceeding.
And fo,
1. Confect. The bigbeft Power and Authority Ecclefiaftical, as fuch, is 5. General.
lower than the Soveraign and Supream in all Matters Civil and Secular in
wbat man or budy of men fo ever it be pretendeded de jure to be,or vi & fraude
it be found by Ufurpation to be. This follows from the former fuppo-
fitions as they have been proved, and is evident enough in it felf: If the
Clergy as to Bodies and Eftates be under the Civil Government, then it
follows they are not as Clergy-men Soveraign, for he is no Soveraign in
the fame refpect wherein he is under anothers Authority; thefe are in-
confiftent:for Soveraignty and Supremacy fet the Perfon in whom they
are, above all within the limits of his Jurifdiction; but Ecclefiaftical
dignity, or the holy Character, leaves the Perfon on whom it is impreft,
under the Subjection he was in before.
L
It

74
Serm. II.
Kings and Emperours, not
Girolamo Gri-
nal, was born
raign, as
Prince of
It is poffible (though the cafe hath feldom happened) that a Sove-
maldi Cardi- raign Prince may be a Clergy-man, or he that hath a right to a Sove-
with the qua-
raignty may fucceed in his Right after he hath entred Holy Orders; yet
lity of Sove- the Powers are diftinct, and the Civil ufually moft efteem'd and retained
while the other is laid by; as in Rome it fometimes happens among the
Frinces of the Red Hat, when of a Cardinal they are well pleas'd to be-
Monaco. Il
Cardin. p.2.1.2.
come Duke or Prince in Hereditary Principalities, defcending on them
P. 151.
by the death of the former Heirs. A Soveraignty I know is annexed to
Giovanni Cafi- fome Ecclefiaftical Titles and Perfons, as in Germany to fome Bifhops,
miro refign'd and to the Arch-Bishops, Electors. But they that know their Confti-
his Cap, 1648. tutions can readily tell us, how much they owe to Jus Humanum for it,
of Poland. and how little they owe to their Holy Orders, and the Priviledg of
Mauritio Son Clergy ftated, Jure Divino, or indeed Jure Ecclefiaftico. And not with-
to the D. of ſtanding any fuch intervenient occurrence it ftill holds a truth, No
Savoy, re- Clergy-man as fuch,and in vertue of his Holy Orders is, or can be Jure,
nounc'd for a and of Right a Soveraign and Supream, but is ftill under the Secular
Lady, i. e.
Prince, and his Government in matters Civil.
for the Crown
Wife.
Cafar Borgia
fecond Cardinal, murther'd his Brother, turn'd Soldier, was made General of the Church Armies,
receiv'd in dowry the Dutchy of Valenza; and that by Marriage he might perpetuate the Duke-
dom in his Family, I guefs that this Duke de Valentinois quitted his Cardinals Cap in time of A-
Itxander the 6th, who entred the Popedom 1492, and continued to 1502. Such like Metamorpho-
you meet with in the Match of the Cardinal Camillo,Nephew to Innocent the 10th. An. 1655, or
1654. So Church-dignities were exchanged for Secular advantages with a Wife. Such like occa-
fion infpir'd a Paffion into Pamphilio towards Donna Aldobrandina Princefs of Roffano and Heiress of
the Family, who out-weigh'd all the Cardinals Ecclefiaftick concerns, though the married not this:
her lover: As the Managements of Cardinal Mazarine, Tom. I. part. 3. p.75, &c,
fis
2. Confect. Were the Pope (what his flatterers fay he is, and his In-
fallibility confirms) the Supream Ecclefiaftical Perfon and Head to that ftu-
pendous body of Ecclefiafticks (and were this proved his Right by a
better title than ever it was, or ever it will be), yet ftill this cannot raife
him to the dignity of Soveraign over Secular Princes or Kings.
For be the Power whatever it is for its eminency, ftill it is an Eccle-
fiaftical Power, and the Perfon in whom it is invefted derives it to him-
felf not immediately and virtute Perfone; but mediate & virtute officii, or
indeed Jure Ecclefie conceffo by a Right granted to the Church, and by
the Church to be convey'd on a fit Perfon; and fo the Perfon chofen by
Thus Adrian the Church receives not what Power his boundless ambition can grafp,
4th was re- but what Power the Church can beftow, which hath been proved to be
ftill a Power inferiour to the Secular Power in all Secular affairs. It is a
fure Rule in all. Cafes, Nihil dat quod in Je non habet. Therefore well
did Sancha brother of Alphonfus the 7th. proclaims to the world the ri-
diculous Nothing the Pope gave him, proclaiming him, if he would
conquer it, King, of Egypt, and what his refentments were of fuch an
Popish Trea- idle conceit, when in requital of his Holiness bounty he commanded
fons, &c. p.36. him to be proclaimed Caliph of Bandis, on the fame condition of con-
bukt for his
prefumption
between 1193
and 1197.
H. Fowlis
Preface to
Hiftory of
quering
Serm. III.
75
Rightful Subjects to the Pope.
quering it. In brief, the Pope, pretended Head of the State Ecclefiaftick
de facto, is now a free Prince as he is Pope, and hath a Secular Power
annexed to his Ecclefiaftical Office. But if Conftantine's Grant, and fome
other Princes bounty be a forgery, it is cafie to fay how their Holineffes
came by, and how honeftly they continue the poffeffion of fuch Power:
And if preſcription of time and poffeffion will not bar a Soveraign
Prince his claim, there may arife fome brisk Prince in the Empire who
may ftart a better title to thofe Dominions, and reduce the Pope to the
Primitive decorum of Biſhop of the firft See; requiring him to be con-
tent with what Immunities the Imperial Council fhall judg fit to allow
him, fince in all likelihood they will be more than were ever given by
Chrift to St. Peter,and his real or pretended Succeffors. Let him whileft
he can,retain his Temporal Soveraignty, and within his own Dominions.
be above all Perfons in all Cauſes; yet this doth not flow out of his
Ecclefiaftick Office immediately, directly, and per ſe, as he is Biſhop,
which is an order wholly of different nature to Secular Power and Mat-
ters. And therefore were he Univerfal Biſhop, yet his power would be
but the power of a Biſhop, that is in Spirituals; and the engin of their
own making cannot draw in Temporals in ordine ad Spiritualia. That
was,as the Huntfmans dog in his younger days,nimble and hold-faft, but
the Cur is now old, and his teeth worn out, and every free Prince now
will ſhake him off. They are weary of the cheat, and I hope will not
let an furper indirecte & confequenter, take out of their hands that
which God, Nature, Grace and Reafon, have directe & neceffario entru-
fted in their hands.
3. Confect. The Clergy being proved in Body and Eftate as to Civil
affairs under the Government of the Secular Prince; No Clergy-man of
what degree ſoever he be, nor any body of Clergy-men combined together,can
abfolve the Subjects of any Prince or free State from their Oaths of Allegi
ance. And if it be pretended, he or they may do ſo, the pretence is wicked;
and if the pretended Power be executed, the Subject notwithstanding is as
much bound as ever, nay fomewhat more bound on this
occafion, because the
Prince is in an apparent danger; out of which to rescue him,every good
Subject ought to contribute his affiftance for his Princes fafety. The
Excommunication, or the menace of an approaching Excommunication
from fuch a proud pretender,may be juft reafon why Princes should re-
quire renew'd affurance of their Subjects Allegiance, and why Subjects
fhould give new inftances of their conftant duty; but it can be no rea-
fon why Subjects fhould think themfelves free from their Obedience
and Oaths. The condition of Princes through the multitude and weight
of their affairs is of all mens the moft uneatie, when it is (the moft it can
be).eafed by a ready and univerfal Obedience in the Subject; but how
miferable would it be on fuppofition that their Kingdoms were at the
L 2
difpo-
76
Serm. III.
Kings and Emperours, not
difpofal of a forreigner! How unfaithful are our Hiftorians, or how
fhameleſs hath the encroaching pride of the Pope and the Papal Clergy
been! either they who write the ftories of Ages paft have moſt injuri-
Dufly dealt with their own and other fucceeding Ages, or the Papal-
power hath with might and main fet it felf to ruin the Regal and Impe-
rial Power. Now what will become of the Maxim which pleaded
ftifly for the Ecclefiaftical power? 'Tis retorted thus: All Authority
appointed of God, is by him entrufted with Power and Authority fuffi-
cient to conſerve it ſelf, and effect its proper ends: But if a Biſhop,who
is a Subject, may depofe the Prince, and releaſe the fworn Allegiance, the
Power of the Prince is not fufficient to preferve it felf among Subjects;
If the Biſhop be a forreigner, as the Pope is to all Princes, who doth
excommunicate, and depofe, and releaſe Subjects, then the Princes
Power is not fufficiently qualified to preſerve it felf againft ftrangers-
and ufurping enemies.
•
In brief, Thoſe that are Papal Biſhops, and were born Subjects, are
equally with other Subjects, natural Leige-men to their Prince; for
we have proved that the dignity of Bishops doth not exalt them above
the condition of Subjects: Now it is certain Subjects cannot abfolve
their fellow Subjects; none can loofe the bond which doth as much tye
himſelf as another; nor can Rebellion acquit Rebellion in a Subject.
Thoſe Biſhops who being forreigners to a Prince, are always to be
watcht as fufpicious, and moftly to be oppos'd as enemies, though Bi-
Thops (as Popes are accounted) can never be thought perfons to be in-
trufted with a Power over Kings and Princes, whom they treat with
no other kindneſs than a man doth one whom he refolveth to overthrow
or humble with the firft opportunity:So that as it is not in the Dignity
and Office it felf,to convey an uncontroulable Power to a native Subjec
in any cafe over his Soveraign, fo neither is it in the Office to convey.
fuch a power to a forreigner; and both are a weakening of the Civil:
power to a degree of impotence that cannot defend its Subjects, or pre-
ferve it felf, or attain the neceffary ends of Government.
4. Confect. If the Dignity of the Clergy be not fufficient to advance
the Clergy-man high enough above the Civil Magiftrate (as hath been
proved) in Civil Matters; Then were the Pops Univerſal Biſhop, and had
be rightful Power to Excommunicate (which yet is not proved by any of
his parafites, nor yielded by any Proteftant); yet could he not deprive the
Prince or King fo excommunicated,of his Dominions in part or whole.
For in this cafe the Pope must act as a Bishop; and this Office,as it is
a Spiritual Office, and the Rules of it are Spiritual, fo the effects and
ends of it are alſo Spiritual, and ought to keep within theſe limits and
bounds; but now, when (after admonition and intreaties prove vain)
the Univerfal Bifhop fhould Excommunicate,he hath gone to the utmoſt
that:
Serm. III.
77
Rightful Subjects to the Pope.
that his Rule directs, or his Authority can enable him to; the Depofing
of a King, the giving his Kingdom to any that have the hardiness to at-
tempt, and the fuccefs to gain it; as it is wholly of a Secular nature, fo
it is wholly forreign to the Office of any Biſhop. And it hath brought
the greateſt confufion, wars, bloodshed, and defolation into the Chri-
ftian World; that by this we might guefs from whom this ufurped
Power comes, fince we know there have been fuch direful effects of it,
and thefe effects the natural and proper effects of fuch unjuft pretences.
The Cenfure of the Church is an execution of a Spiritual Power, and
was never appointed to leap fo prodigiously high as with its foot to
kick down the Crowns of Kings and free Frinces; this (tranfitus de ge-
nere ad genus) skipping from a juft execution of Ecclefiaftical Power,
into the ufurpation of a boundleſs Power in Affairs Secular over Prin--
ces and Kings, is the moft infolent and intolerable prefumption; and
which gives Gods Vicegerents in Civils, a juftifiable plea to hate and
oppoſe the pride and deſigns of the Papal Clergy, who by this means
have with a kind hand given their inferiour Clergy fo happy a lift, that
the meanest perfon in Holy Orders among them,is Jure & virtute Officii, Stanislaius 0-
a better man than his Prince, whom he exceeds as much as a man ex- richorius.
ceeds a beaft, or God exceeds the Prieft, if you'l believe their flatterers.
Amongſt whom the Learned Cardinal Bellarmine (mifimployed in the De Pontifice
Office of Mafter of the Ceremonies) does fet Kings below Bishops, lib. 1. cap. 7.
Priefts, and Deacons too: fo glorious is this Roman Church, that
Kings like our droffie bodies, fons of the earth, fall fhort of the
Church-men as much as the body falls fhort of the Soul. Bravely
fpoken! what pity is it that every Ecclefiaftical Sacred Head hath not an Bellarm. de lai-
eſtate and revenues to maintain his Grandeur as much in Magnificence cis, cap.8.
above Kings as their Office hath fet them if fuch tranfcendent Ho-
nour be the effect of Papal Ordination, our King and Parliament have
reafon to continue the Prohibition against the Subjects of this Kingdom
going beyond the Seas to take Orders. It is not fafe to have Subjects fo
advanced, and I do not wonder that Rebellion in a Clergy-man of the
Roman Mint is become fo fmall a Peccadillo, or rather thin'd into an in-
viſible mift, and though the Prieft be visible in the Rebellion and Trea-
fon, neither the Traytor, nor Rebel can be feen or found: alas good
men and precious! the world unkindly owneth not their Excellency, and
they by natural propenfities (flowing from their conftitutive principles)
do innocently afpire to a ftate equal to their Orders, which blind Here-
ticks nick-name Rebellion, and jealous Princes brand as Treafon; and
fo the innocent Clergy (when they have the luck to be taken in it) are
condemned and executed for Traytors. But the comfort is the enlight-
ned Confiftory at Rome can fee and, diftinguish the Clergy-man quoad
fubftantiam, innocent, nay meritorious; it is the Prince or State which
miſtock him, and under the feparate accidents and form of a Traytor
•
bloodily.
78
Serm. III.
Kings and Emperours, not
•
bloodily cut off the mans head. Dull Souls that will not be informed
in the myſtery of Tranfubftantiating Rebels as well as bread. Well,how-
e're it is that their Clergy muft being judged by a fevere Secular Judg
die (fub forma perduellium) in the unhandſome dreſs of Traytors; yet
by the moſt indulgent hands of his Roman Holiness, the World ſhall be
informed of the error, and in compenfation for the hard ufage they
met with be made as fubftantial and real Saints as ever the Pope made
any fo may Garnet be executed at Tyburn, but be St. Henry at Rome';
and thoſe that were Beautifen's and fet the World on fire, and threat-
ned more prodigious Calamities to the World, are made Stars of great
light and glory in the Roman heaven. Such unintelligible Doctrines, and
fuch intolerable practices have attended the licentious frisk of the Bi-
ſhop of Rome when age, he excommunicates and makes Kings
and Princes his prey,and del new, feizeth and devoureth the prey;
and is thus become Mente xesμales, Chimera real: Which may not be
too feverely imputed to levity in me, fince really I could not tell what
to make of him; for in his Fore-parts I find the mouth of a Man, and
compar'd it hear the words of a Father in admonitions, but when I have looked
(Rome) to the down to the feet I fee the Paws of a Lion, and his Talons always bloo-
Monky that dy with the prey under his feet torn to pieces, or deeply wounded ; So I
hugs its
clearly fee him in the Profpect hiftory gives of him, their own Gloffary
death, for juſt repreſents him not much more to his advantage :
Many have
young ones to
fo do the
Church-men who embrace every one with a Paternal affection, but in thoſe embraces they that
receive them find their ruin. Il Nipotifmo, par. 1. l. 1. §.32..
Clement.Proc.
·Gloff. v. Papa.
·Papa ftupor Mundi-
Nec Deus es, nec bomo, quafi neuter es inter utrumque.
So of a well-conftituted Officer as Chrift and Peter left him (if
you'l believe them) he is made a miſhapen Moniter, and the won-
der of the World; and now in the unjuft claim of the Father of
Lies draws deceived profelytes to worship him, fhewing them the
Kingdoms of the World, and the Glory of them, with promile that
as they merit by their good ſervice to the Apoftolick-Chair, he will
give them a right, and when they can they may take poffeffion of
his gift, for unto him pertain all theſe things, and to whomfoever he
will he giveth them; and I affure you it is neither Jure Divino, nor
Fure Humano, but quafi Neutro, i.c. Jure Inferno.
5. Confect. Hence it follows, That Emperours, Kings, Princes and
free States, are not Rightful Subjects to the Pope, or to any other fingle Ec-
clefiaftical Perfon, nor to any body of the Clergy-men, neither in Synods
with Presbyterians, or in Convocations with Epiſcopal, nor in pretended
General Councils with Papits, nor in the Confiftory or Conclave with the
Cardinals and Pope collected together. He that defigned the Office in his
Church
Serm. III.
79
Rightful Subjects to the Pope.
F
Church hath left thefe Officers under the Obedience of the Civil Ma..
giftrate in all Civil Matters which concern the Government of their
Eftates and Perfons. In which cauſe fo many have appeared, and fo
clearly vindicated the Royal Prerogatives and Soveraign Authority of
Kings; not only Proteftant Writers, but among the Papifts themſelves
many very learned Pens have afferted the Supream and Soveraign
Power of free States, that it is become in moft Countrys a ridiculous.
Claim the Pope maketh, or any of his Vaffals flatter him with, That
their Prince is a Vaffal and Subject to his Holinefs; and that is
now become as long fince it fhould have been, a Trayterous Tenet and
worthy of death,which was in the heighth of Popish Tyranny a necef-
fary principle of the Papal Religion. How ill-natur'd foever the Chil-
dren of that Church have proved,abridging their Father of his Power;-
I will not now enquire; but might a ftranger to the Father and his
Children ſpeak a few words indifferently to both, I would adventure
to fay, it had been juftice and honefty in the Ghoftly Father to have left
his Children the Power and Authority which he gave them, who faid.
the Magiftrates were gods, and then the Primitive kindnefs of Kings
like Conftantine the Great would have enfured the favours and obfer-
vances of Princes to the Clergy: But fince the Papal Infallibility hath
almoft reduced this affair to this hard choice, Either that we must have
no Pope and Exempt Clergy, or no free and Soveraign Monarchs, I
am eafily inclined to believe, the Secular Princes will rather chufe that
the Ecclcfiafticks fhould part with their. Immunities than that Princes
fhould part with their Soveraignty;and how great a part of the Chrifti-
an World would joyn with them is not hard to guefs. The Soveraignty
of the Pope is an Article of the Popes political Faith, but I verily think he
hath more wit and care of his Soul than to make it an article of his Chri-
ftian Faith: And if he will venture his foul,and the fouls of his fheep on
gage that he may keep his prefent Grandeur, I am well fatisfied that he
is not my fhepherd, and I am not a little glad that there are fo many
Papifts that do not make this an Article of their Faith. Free States
and Kingdoms do know that Supream Soveraignty is not effential to
Chriſts Vicar, Peters Succeffor, or Univerfal Bishop, that Exemptions
of the Clergy are favours of the Prince and not natural and neceffary
properties of the Office; and which is ill news for Rome,have well con-
fidered the diftinction between being of Communion with the Church
Catholick, and with the Pope as firft Bishop, and being in fubjection
to the Pope as to a Soveraign. They now are skilled in the Method of
obferving the Church, and oppofing the Court of Rome. And though I
know not what may (per Poffibile) come to pafs among men, and what
-King may make himself against all Right a Subject to the Pope,
yet I am fure no King or Emperour, can ever be rightfally
the fubject of the Pope who at molt is but Bishop of the fixit:
See.
SER MON
t
:
80
SERMON IV.
The POPE of ROME is
ANTICHRIST.
2 Thef. 2. 3, 4, 5, 6, 7, 8, 9, 10. Let no man deceive
you by
any means, for that day shall not come, except there come a fal-
ling away first, and that man of fin be revealed, the fon of per-
dition.
4. Who oppoſeth and exalteth himſelf above all that is called
God, or that is worshipped: So that he, as God, fitteth in the
temple of God, fhewing himſelf that he is God.
5. Remember ye not, that when I was yet with you, I told
you theſe things.
6. And now ye know what withholdeth, that he might be re-
vealed in his time.
7. For the mystery of iniquity doth already work; only he who
now letteth, will let, until he be taken out of the way.
8. And then fhall that wicked be revealed,whom the Lord fhall
confume with the Spirit of his mouth, and shall deftroy with the
brightness of his coming:
9. Even him whofe coming is after the working of Satan,with
all power, and ſigns and lying wonders,
10. And with all deceivableness of unrighteousness in them
that perifh: becauſe they received not the love of the truth, that
they might be faved.
W
E will firft give you an Account of the Apoftles writing here
fo fully concerning Antichrift, and fo proceed to handling
the Words. The reafon of his falling on this fubject here,
was upon the preaching of fome among them, who told
them, that the coining of the Lord to judgment would be very fud-
denly
Serm. IV.
81
The Pope of Rome is Antichriſt.
denly, in that age and time in which they lived, upon which report
they were in a very great fear and dread, v.2. They were fhaken in
mind, and this terrour and confternation of Spirit there is expreffed
under a double Metaphor. 1. From a Sea-ftorm that tears the Veffel
from the Anchor and Harbour; fo much the word auðñva here uſed
doth import, which comes from dass which fignifies a Tempeft at Sea.
2. By pò taken from Souldiers, who by a panick fear arifing among
them, puts them into a diforder and confufion, fo that they have nei-
ther head, nor heart, nor hand to act in a due manner: So it was with
the Theffalonians, by reafon of falfe Teachers, who by their blafts and
forms of falfe Doctrines, Eph. 4. 14. fhake men from their ftedfaft-
nefs: they were at prefent under great diftraction and fear, from the
falfe Teachers who did delude them; 1. By a pretence to an extraor
dinary Spirit, or Viſions, and Revelations. 2. By Word and Preach-
ing. 3. By Letter as from Paul, by which works they did exceed-
ingly deceive them; and perfwaded them to believe that the end of the
World was at hand.
Whence we obſerve, 1. That falfe Teachers do ufe all poſſible means
and diligence, to prevail with perfons to believe their falfe Doctrines.
2. Falfe Teachers do fo far prevail with many, that they rent and tear
them as with a tempestuous wind, and put them into a confternation of Spi-
rit as by a panick fear fo as that they can neither keep to the Truth,nor act ac-
cording to it.
In the Words you have, 1. The Revelation of the greateft Enemy
that ever was againſt Chriſt and his Church, in the third verf. and the
eighth. 2. You have a full and large Deſcription of that Enemy, by fe-
veral circumftances of time, place, &c. As alfo by feveral Characters
and Names, by which this Enemy may be known from all other Ene-
mies of Chrift that ever were, or fhould be in the World. I fhall
wholly wave their opinion, who contrary to the whole ftream of In-
terpreters, do take the meaning of this place to be concerning Chrifts
Coming to deftroy Jerufalem, and them that crucified Chrift; and the
Apoftacy to be the Chriftians breaking off compliance with the impeni-
tent Jews, and departing from them to the Gentiles: and the Man of Sin
here deſcribed they take to be Simon Magus, together with the Groſticks.
But that this cannot be fo meant, is plain, from the Seafon of entring of
the Man of Sin, c. who was to be revealed, and upon his Revelation,
there would follow an Apoftacy from the Faith before Chrifts Coming
to judgment. That which did fo terrifie the Theffalonians was this,
that Chrift's fecond Coming was at hand; then the Apoftle tells them,
that there was to be a great Apoftacy upon the Revelation of the Man
of Sin, which was to be many years, fome Hundreds of years after this.
As for Simon Magus and the Gnofticks, they were revealed before
the writing of this Epiftle; Hugo Grot. Dr. Hammond, &c. This Ene-
my is ſet forth as if he were a fingle perfon, but it is not fo to be taken
M
in
82
The Pope of Rome is Antichrift. Serm. IV.
The first
forth, is the
in this place; for it is frequent in Scripture to fet forth a Body Politick,
or a Kingdom, or State, by a particular Perfon or Individuum. In
Dan. 7. 1, 2, 3, &c. there be four Kingdoms, or Monarchies, which
were in a Succeflion one after another in the World, deciphered by four
great Beafts, which are interpreted to be four Kingdoms, verf. 17. or
four Kings; and the fourth Beaft is called the fourth Kingdom, ver. 23.
And the vulgar Tranflation renders verf. 17. four Kingdoms: So that
each Beaft fignifieth a multitude of men in a Succeffion, under one
Government for ſeveral Ages; and fo confequently the Head and Horns
fignifie the Power, and Sovereignty, of fuch a Kingdom for a long
time in a Succeffion.
So we find, Rev. 12. 1, the ftate of the Primitive Apoftolical Church
fet forth by a Woman in travel; and verf. 6. 14, by a Woman in
the Wilderneſs. So Rev. 13. 11. the two-horned-Beaft, which is the
fame with the falfe Prophet, Rev. 10. 13, and 19, 20, and 20. 10,
doth not fignifie a fingle Perfon, or a fucceffion of fingle Perfons
(fuppofe the Popes) but a Body of Deceivers under one Head or Go-
vernment. It is generally agreed on by Proteftant Writers, That the
Pope as Head of that Antichriftian ftate which is here defcribed, is
pointed at in this place; or that the Papacy, Head and Members, in a
Succeffion making up one Body Politick, is that Monfter which they
call Antichrift. It is on all hands agreed on, That where-ever we find
all theſe Characters, together with the Circumſtances fet down in the
Text, to concenter, that must be The Antichrift, who was to be brought
forth into the World before the fecond coming of Chrift. He tells us
of One to come, a ftrange One, a monftrous One, fuch a One as ne-
ver was before; and that you may not be miftaken in this Prodigious
One, he gives us the lively portraicture of him.
--
Let us now defcend to the particulars as they lye in the Text.
Chara&er by 1. Antichrift is defcribed by the Apoftacy which fhould arife in
which Anti- the Church upon the coming of this Monter: He is an Apoftate,
chrift is fet and the cauſe of an Apoftacy: there was to be 'Amosdola, a very great
grand Apo- Apoftacy before his full Revelation, verf. 3. Apoftacy is taken 1. Po-
ftacy which litically, fo fome take it for a falling from the Roman Empire. 2. Ec-
fould attend clefiaftically, to fall from the Church or True Religion. 3. Figurative-
reign. ly, the Subject for the Adjunct, meaning the chief in Place and Power,
that caufeth others to fall away; as 1 Tim. 4. 1. There fhall be an
Apoftacy, there shall be fuch as fhall fall away, and cauſe others fo to
do.
his rife and
In the two latter fenfes it is taken here; for the Ecclefiaftical Hierar-
chy, fet out by the Lamb with two Horns, Rev. 13. 11. is the grand
Apoftate and a caufe of the great Apoftacy of many, by caufing by
force and fraud to worship the Beaft and his Image, vers. 12, 13, &c.
The time of this Apoftacy is a ſpecial mark of Antichrft's rifing,
1 Tim.
4. 1, 2, 3. This Apoftacy was to be in the latter times of the
fourth
Serm. IV.
83
The Pope of Rome is Antichrift:
}
fourth Monarchy, fet out by Fourty two Months, and One thouſand
two hundred and Sixty days, Rev. 11.2, 3. and chap. 13.5. The A-
poftacy of the Church from the Rule of Faith and Worſhip, by ſpiritual
Fornication is a fignal note of Antichrift, or the Antichriftian State, of
which the Pope is the Head; and his proper See is Babylon the Metropo-
lis: And the Body which was to be ordered by this falfe Prophet as its
fupreme Head, was, and is, the Beaft of Rome, with Seven Heads and
Ten Horns, and Ten Crowns on his Horns. Rev. 13. 1. This Apoſta-
cy as to the time, is upon the rifing of the Antichriftian Papal State,
when thoſe Doctrines of Demons, and forbidding Marriage and
Meats, which are peculiar to the Church of Rome, came into the
Church; the old Pagan Roman Empire was broken to pieces, and had
its deadly wound, which afterwards was healed by the two-Horned
Beaft, Rev. 13. 12. Framed into a likely Image of the former Pagan
Beaft, by reafon of which, the vifible Worſhip of Chrift in the Church
gradually was caſt out, and the ſpiritual Fornication of Saints and An-
gels, Relicks, Images, and fuch like, which is renewed Gentilifm and re-
fined Paganiſm, came up gradually into the Church of Rome.
The Revelation of the Man of Sin doth appear by his rifing gradu-
ally, and the time of his rifing will appear by the Apoftacy from the Rule
of Faith, Worship, and Manners; fo that if we can find the Defecti-
on of the Church, we know one chief Character of Antichrift. Some
begin the Apoftacy from the Primitive purity about 396. Many Popiſh
errours come into the Church; Wolph. in Centenar. Jerom. 390. com-
plains of the Avarice and Corruption of the Clergy, and of the prohi-
bition of Marriage and Meats. And Auguſtin 399. complains how the
Church was fallen from her Purity. Wolphius in his Epiftle, and in hiş
Book, An. 390. and 400. brings in a large Catalogue of errours crept
into the Church, by which the times of the grand Apoftacy may be
known: And it pleafed God to ſpeak in a wonderful way from Heaven
in thofe times, by prodigious Comets, An. 383, and 389. Alfted.
Chron. Comet. Thus was the Man of Sin gradually revealed, and the
Apoftacy did gradually proceed. Indeed the Pope could not yet fhew
himſelf in the full exerciſe of his Power in the Roman Empire, for the
Civil Power of the Roman Empire would not bear fuch a competition
as the Hierarchy of Rome; and therefore the Roman Empire which is a
Civil State, was to be taken out of the way, verf. 6, 7, 8. It was to be
removed from the Seventh Head, the Old Roman Beaft, as it was a
Civil Government, and placed fomewhere elfe, i. e. on the Pope or
Ecclefiaftical Hierarchy, which ufurps the Power of both Swords.
This could not be done before the deadly wound was given to the Ce-
farian family, which the idolatrous blafphemous Beaft was to fucceed:
This is the Beaft which carrieth the whore, Rev. 17.3. which could
not be done till the Imperial Sovereign Power of Rome was broken,
and tranflated to the Pope; then the Man of Sin was more fully reveal-
M 2
ed.
SA
Serm. IV.
4
The Pope of Rome is Antichrift.
2. The fe-
ed. Upon this ground, Jerom when he heard of the taking of Rome
by Alericus King of the Goths, expected the coming of Antichriſt,
Epift. ad Ageruchiam, Qui tenebit (faith he) de medio fit & non intellige-
mus Antichriftum appropinquare? He that letteth is removed, and fhall
we not know that Antichrift is nigh? So in præfat. 1. 8. in Ezech. pafci-
tur anima & oblivifcitur, &c.
fignificant ex-
Some ſtate the beginning of the Apoftacy, and the Revelation of
the Man of Sin higher, fome lower, but they agree in the main, That
this Apoftacy was by the Pope, and upon the fall of the Roman Empire:
Some will have his Revelation to be about the time of King Pepin, and
Charlemain. It is true the Papacy then came to a great height, but the
Church was very corrupt in Doctrine, Worſhip, Difcipline, and Man-
ners, and polluted with ſpiritual Fornication after Saints, and Angels,
and Images, &c. long before that time. So that we may iafer, that if
the Apoftacy came in with the Pope or Papacy, as this did riſe to a
height, fo did the Apoftacy from the Truth, then this Character doth
agree to the Pope, by which he may be known to be The Anti-
chrift.
a
2. The Second Character, by which the Pope is fet forth, ſo as to be
cond charact--known to be Antichrift; 1.He is, avlewπ Tйs dμagrías; y TуS ȧTW-
er is the fpe- atas, v. 3. ò dvtınèıyev✪, v. 4. ò ävoµ©, v. 8. The Man of Sin, the Son
cial and moſt of perdition: By an Hebrew phrafe expreffing one that is a Superlative
preffions ap- fupereminent finner, impietatis corypheus, as Pet. Molin. phraſeth him;
plied to Anti- As we fay a Man of Blood, for a Man thirſting after Blood, or a cruel
chrift
bloody Man. The Son of Perdition, perditiffimus, One (by an He-
braifm) fet upon deftruction of others, the moft flagitious profli-
gate Sinner, the moſt inhuman cruel Deftroyer, to whom the titles of
Apollyon, and Abaddon do moft properly belong; He is actively and
paffively the Son of Perdition, Rev. 17.8. and 19. 20. He is the great
deftroyer of Souls, verf. 12. He is the ô ävτinéiusv☞, the great Enemy
`of all Enemies of Chrift, though he is not called by the name of The
Antichrift; yet here is a word with the Article prefixed to it, which
carrieth the like importance with it. He is the worft and greateſt Ene-
my of Chrift, who under a pretence of friendſhip and love to Chrift,
doth ufurp and undermine his Offices; He appears like a Lamb in his
deportment, and fpeaks like a Dragon, Rev. 13. 11. 2. The Papacy is of
all other Bodies Politick the worft, being fet out with fuch expreffi-
ons as have the greateft Emphafis in them; It would be too great a
bufinefs for a Sermon to give you an account of their Tyranny, Cruel-
ty, Luxury, Rapacioufnefs, Avarice, Blafphemy, Whoredom, Spiri-
tual and Corporal; all the Abominations of the Three former Monar-
chies do meet in this Fourth, of which the Papacy is the laft edition,
Rev. 13.2. That Beaft fet out there is the Roman Empire, as Papal not
Pagan, as appears by the Crowns on the Horns: But the Pagan Em-
pire had the Crowns on the Heads, Rev. 12.3. Now that wickedness
in
!
ি
*
Serm. IV.
85
The Pope of Rome is Antichrift.
{
{
in which thoſe former Empires did excel did meet in the Papal, Rev.
13. 2. and therefore it is fet out by the Lions mouth, the feet of the
Bear, and the Leopard. He is fet out in his Type, Dan. 11. 28,
30, 31, 32. Or, he himself is fet forth (as fome think)
wholly against the Covenant, expreffing an indignation againſt it with
all his might, fetting himſelf against the Sanctuary and daily Sacrifice.
Gruterus and others underſtand it of Antichrift, and not of Antiochus.
The Scripture when it expreffeth a perſon or thing in a fignal way,
doth it by an affixed article as here, or by an abftract: Here the arti-
cle fheweth an eminence of wickedness; fo the abftract, Cant. 1. 4.
Heb. uprightneſſes, by which righteous perfons are fet forth; fo a proud
perfon is fet out by pride, Jer. 50. 3. we render it, O you most proud!
So fin for a great finner, Prov.13.6. So the Man of Sin fignifies the moſt..
Sinful Man.
He is called the & ävouos, v.8. That wicked one, the moſt lawleſs one,
breaking all bounds and bands, and cafting away the cords of Chrift,
as they, Pfal. 2. 3. that will not come under the yoke of Chriſt, nor
ftoop to his Scepter, that will not that Chrift ſhould reign, as Luk, 19.
14. This boundless lawless one is therefore fet out by a moft unruly
Beaft, Rev. 13. 1,2, &c. and by the Whore of Babylon, Rev. 17.1,2,3,
&c. riding the Beaft and making the Kings to commit Fornication
with her, and making the Inhabitants of the Earth drunk with the
Wine of her Fornication; This is the Mother of Harlots and abomi-
nations, drunk with the blood of the Saints and Martyrs, v.5,6. This
the lawleſs one is the Antichriftian ſtate, the Man of Sin under ano-
ther notion. Lawless, rou as to Scripture,fo in point of Doctrine,
Worſhip, Government, and Manners; as to Humane Laws and Pow-
ers, being above them all; as to Oaths of Allegiance, &c. as to Ex-
emption of his Clergy, and fuch like.
If thefe Epithetes which the Holy Ghoſt gives to Antichrift, do all
belong to the Pope or Papacy, then he may be juftly thought to be de-
fcribed in this place.
3. The third particular by which Antichrift is fet out is the place, 3. Is the place
.4. he fitteth in the Temple of God; there he exercifeth his Jurif- where he fit-
diction and Tyranny, and fhews himſelf God, i.e. in the Church, the eth and refa-
place of the visible external Worſhip of God, which is called the out- deth.
ward Court, Rev. 11. 2. which is trod under foot by the Draconizing- de Antichriftos
Philip: Nicolai
beaft, or Papacy, profaning the whole Worship of God, and a new Gen- proves the
tilifm; therefore the outward Court is caft out, and forbid to be mea- Pope to be
fured in regard that lawless Monſter hath brake all bands, and will not Antichrift
come under any Laws and Rules of Chrift, therefore they and their from this cha
Worſhip are caft out. The place where he fits is called, vads, the Tem- See Dr. Whi-
taker, Danaus,
Chamier, Pet.Molin: Junius, &c. that write of Antichrft, and prove the Pope to be the Antichrift
from this: place.
"
racter:
ple,
86.
Serm. IV.
The Pope of Rome is Antichrift.
}
}
The Fourth
Character is
tation.
ple or Houfe of Gods Worship. So it is faid of the King of Babylon,
That he will fit on the Mount of the Congregation, Ifa. 14. 13. i.e.
Mount Sion, the place of Gods Refidence and Worship: So here the
K.of Babylon he takes upon him to fit in the Temple,or Church of God,
which is called, rais, Ephef. 2.21. 1 Cor. 3. 16. 2 Cor. 6. 16. Some
will have it for the Temple of Jerufalem, that must be the Seat of Anti-
chrift, which is in the power of the Turks but this cannot be, in regard
the other Characters will not fuit with the Turks, but do fall in
fuitably with the Pope. And fo Ferom takes the notion of vads, in
Queft. ad Algefiam, and Auguft. de Civit. Dei, c. 19. he faith, Re-
us dici feffurum in Templum Dei, eis Tov vady To Os, fo the Greek;
Tanquam ipfe fit Templum Dei quod eft Ecclefia: As we fay in amicum,
i.e. velut amicus. This may very well agree with the Papacy, who
pretend to be the Holy Catholick and the only True Church. So then
the Pope fits in the midft of his Holy Catholick Church of Rome, exer-
cifing his Tyrannical Power over the people of God; fo that Mahome-
tans cannot be the Church, they wholly renounce the name of the
Church of Chrift.
But how can the Antichriftian Synagogue where Satans throne is,be called
the Temple of God?
Refp. The Scripture fpeaketh of things as they once were, though
they do not continue fo to be; and ſpeaks it of perfons as they are in
pretence and outward profeffion, though they be not fuch as they pre-
tend to be.Abigail is called the Wife of Nabal when he was dead,1 Sam.
30. 5. And Simon the Leper though he were healed, Mt. 26.6. fo the
City that was a Harlot is called the faithful City, Ifa.1. 21. It was cal-
led the holy City, Job.4.2 1. where they worshipped. It was called the holy
place, Mat. 24. 15. till the Defſolation by Vefpafian; and Mat. 27.53.
the holy City, though they had turned the Houfe of God into a den of
thieves, Mat. 21. 15. and the City was a bloody City that killed the
Prophets, Mat. 23. 37. Belides fometime the Scripture fpeaks of it
quoad opinionem hominum, as they are reputed by men, 2 Chron.28.23.
They facrificed to the gods of Damafcus that they would help them; they
are called gods on that account; fo Judg. 10. 13, 14. This Character.
doth very well agree to the Pope, or Papacy, to prove it to be the
Antichriftian ftate here fet forth.
!
4.He is fet forth by Self-exaltation; gevos šπì távra néyóμévov
adv; and not only above all that have the title of gods as the Civil
his Self-exal- Magiftrates, Pfal. 82.1, 6. Which have the title of gods by virtue of
the Authority that God hath invefted them withal, Job. 10. 34, 35.
But alſo above the true God, by taking on him to do more than God
himſelf, σébaσua, quicquid eft Auguftum, whatfoever is held worthy
the highest degree of Civil Reverence as is the Majefty of Kings. He as
God, he takes on him the Honour due to God himself, and will be a-
dored by the higheft Power upon Earth. He that does all this muft
{
*
~
needs
}
:
む
​>
:
Serm. IV.
The Pope of Rome is Antichrift.
87
needs be the Antichrift, but fuch things doth the Pope; let him look
to the conclufion.
Molin. in Vale. c.6. fhews how the Pope is called God, how they plead
that he ought ſo to be, whereof ſeveral of their own Writers, efpeci-
ally out of the Gloffa Extravagant.cum Inter. Which hath thefe words, Cre-
dere dominum Deum noftrum Papam, conditorem dicte Decretalis, & iftius,
fic non potuiffe ftatuere ut ftatuit, hæreticum cenferetur. It is Heretical to
believe our Lord God the Pope the maker of the faid Decretal not to
have power to Decree as he hath decreed. And Bellarm. l.1. de Pontif.
faith, fpeaking of the Popes Supremacy)Ecclefia feclufo etiam Chrifto unum
caput habere debet, The Church (fecluding Chrift) ought to have one
Head; this is the Pope which is Oecumenical Bifhop. So they attribute.
the Offices and Excellencies of Chrift to the Pope. They fay, He is the
Father of all Chriftians, which belongs to Chrift, Ifa. 9.7. That he is
the Teacher of the Church,and the Spouſe of the Church, the Founda-
tion of Faith, the Lord of Lords, the chief Corner-ftone, univerfal
Judg and Infallible, who is to judg all others, but to be judged of
none. Thefe all belong to Chrift alone, and he that thus exalts him-
felf, and arrogates thefe things to himself muft needs be Antichrift..
Philip de Nicolai de Antichrifto, fhews how the Pope taking all thefe
Titles to himself, proveth that he is Antichrift. As alfo the Proteftant.
Divinės generally prove him to be Antichrift by this Character.
}
Some go further in this Argument, and fhew how the Pope
takes on him to do more than God. It is frequent among
their Divines and Canonifts to fay, Papam poffe difpenfare contra Apofto
lum & contra vetus Teftamentum. That the Pope can difpenfe againſt the
Apoftles, and againſt the Old Teftament. That the Pope can make new
Simbols. That he can difpenfe with things forbidden of God. Bel
1.4. de Penitent. c.13. faith, Indulgentia faciunt, ut pro iis pœnis que no
bis per indulgentias condonantur, non teneamur præcepto illo,de faciendis dig-
nis pænitentie fructibus; That as to thoſe penalties from which we
are freed by Indulgences, we are not bound to bring forth fruits wor--
thy of repentance. Nay he goes further, Lib.4. de fumms Pont: c.5. Si
Papa erraret precipiendo vitia, vel prohibendo virtutes, teneretur Ecclefia ·
credere vitia effe bona, & virtutes malas, nifi vellet contra confcientiam
peccare; If the Pope fhould err fo as to command vices, and forbid
virtues, the Church would be bound to believe vices to be good and
virtues to be evil, unless the will fin againft Confcience.
Thus blafphemously do they ſpeak of the Supereminence of the:
Pope above God himfelf; and as for all Civil Powers he is abfolutely
free from them, and much above them all, Vid. text. Decret. dift. 96.
c.7. Satis evidenter oftenditur a féculari poteftate non folvi prorfus nec lia
gari Pontificem poffe,quem conftat a Conftantino Deum appellatum, cum nec·
Deum ab hominibus judicari manifeftum fit; Since the Pope is god, there--
fore he cannot either be bound, or loofed by men. Their words are in:
the body of the Canon-Law fet forth by the command of Gregory 13..
?
ABS,
88
The Pope of Rome is Antichrist. Serm. IV.
1
{
chrift is
*
(
An.1591."From this it appears that the Pope is above Scripture, Coun-
"cils,Princes, and all Powers upon Earth, upon the account of his Di-
vinity It is common among them at leaft to equalize the Popes De-
crees to the Holy Scripture; and that the Popes Decretals are to be ac-
counted Canonical; and that the Popes Determinations are to be pre-
ferred above the Scripture; with many fuch like blafphemies. See De-
cret. cum gloffa ed. Tug. Ann. 1510. Dift.19.& c. 6. Dift.40. And which
is worst of all, they affert the Scriptures are inferiour to the Popes
Decrees. Vt fidem non facere, neq; neceffitatem credendi inducere queant,
nifi Papa per canonizationem quam vocant, iis authoritatem prius impér
tiat, Decret. 1.2. tit. 23. de prefumptionibus, chap.1. That the Scrip-
tures have no Authority fo as to procure belief of them, unleſs they can
be firſt canonized by the Pope. It is no wonder though the Pope utter-
eth fuch Blafphemies, fince he is the Head of that Idolatrous Beaft full
of Blafphemies, Rev, 13.5, 6.
Since they will have the Pope to be fuch a Supream Head to the
Church militant, as Chrift Quoad influxum interiorem, fo he quoad in-
fluxum exteriorem Doctrine & fidei, Bel. 1.2. de Concil. authoritate, c.15.
Since they will have him not only to be equal with Chriſt, but above
him; he being able to redeem Souls out of Purgatory, which Chriſt
never did, and is affirmed by them: Job. Turrecremata and others that
licenſed the Revelations of Bridget, they let go that paffage in that
Book, Bonus Gregorius oratione fua, etiam infidelem Cafarem elevavit ad
altiorem gradum. By which it appears that the Pope hath done that
which Chrift never did; and that the Popes Charity is larger than
Chriſts, who prayed not for the World, Joh. 17.6. but the Pope prays
for the Damned. Since I fay, they will have their Pope with all thefe
prodigious Blafphemies, fince they will have their Lord God the Pope
thus lifting up his Head above Lucifer, let them have him, and believe
his Lies and Impoftures;fince they reject the Truth whereby they might
be faved, let them believe his Lies that they may be damned, v. 10,
Qui Satanam non odit amet tua dogmata Papa.
II.
The Fifth 5.Antichrift is fet forth by the removens probibens,by the taking that which
Charader by hindred out of the way ; the τὸ κατεχον, v.6. and ὁ κατέχων εκ μέσε
which Anti- vnza, v. 7. There was fomething that hindred the Revelation of
Known, Is the the Man of Sin, which was to be removed. The Man of Sin could not
taking out of be brought forth into the World till the Roman Empire was taken out
the way that of the way, then that wicked One the Pope did rife up to that height,
which hinder- then Antichrift did appear in his colours. There is a great confent a-
mong the Ancients as to this thing; and Jerome was fo clear and con-
fident in this thing, that as foon as he heard of the taking of Rome by
Alarick, he prefently expected the coming of Antichrift. See Tertul. 1.4.
de Refur.c.24. Ambrof. in Comment, in Ezek. Chryfoft. Com.in loc. Augut.
1.19. de Civ. Dei, c.20. Among the Ancients they were fo confident of
this thing that the Church did pray in her Liturgy, That the Roman
ed.
Empire
}
Serm. IV.
The Pope of Rome is Antichrist.
89
G
Empire might ſtand long, that fo Antichrifts coming might be longs
Tertullian Apolog. c.32.39. So that the Roman Empire or Emperour,
who was then in poffeffion of that Power Imperial, kept
out that Papal power which grew out of its Ruins. Karéxer, is
the fame as Poffidere, 1 Cor. 7. 30. åidyoed (ovtes, ás µù naréxovl85.
===
the Roman Empire being broken into Ten Kingdoms brought in Anti-
chrift; fo Tertul. 1.4. de Refurrect. c-24. Paul did not exprefs the Roman
Empire by name left he ſhould bring a Perfecution upon the Church.
Ferom ad Algafiam, qu.11. Pet. in Molin. Vale. fhews in feveral Inftances
how the Roman Emperours did keep the Bishop of Rome from growing
to that height, as he did upon their being removed out of the way.
Others take it to be meant of the Roman Emperour himfelf, and not
of the Roman Empire at all; for the Roman is not taken out of the way.
but ftands on two legs, viz. the Empire of Turks, and the Empire of
Germany. It was the Emperour himfelf, which was Conftantine the Great,
who removed to Conftantinople, then the 70 x2Txov was taken away,
The Grandeur of the Emperour and of Antichrift could not ftand to-
gether. Affoon as the Emperour departed from Rome, Antichrift began
to be revealed. For when all the Bishops in the Chriftian World did
meet at the Council of Nice, the Bishop of Rome (though requefied
by a Letter) came not, he pretended old age, and the weaknefs of
his Body: But Bellarmine telleth us the true reafon was, it was not
meet the Head ſhould follow the Members, but rather that the Mem-
bers fhould follow the Head; and if the Emperour were prefent, it is
likely he would fit above the Pope, which was not meet, he being the
Spiritual Head; therefore he did abfent himſelf. Cotton on 1 Joh. 2. 18.
Though they differ as to the Emperour and Empire, to be that which
hindred, yet they agree as to the Pope, that he rofe to his height upon
the removal of the one or the other out of the way.
which doth
6. By the notion of a Myftery, as it ftands in oppolition to the My- 6. By the
ftery of Godliness, v.7. the Apoftle following the Hebrew way of ex- Myſtery of
preffion, Musherov Tus dvoulas, i.c. Doctrina improba vel Myfterium im- Iniquity
probum, a wicked Doctrine or Myftery; for the whole Religion of attend his
Popery as to Faith and Worſhip is ſo contrived by them as may moft rife and reign.
conduce to the fuftaining and advancement of the Popes Power,and the
gain and profit of the Clergy; There we find that to be written in the
forehead of the Whore, (Rev. 17. 5.) uushgiov, as a principal part of
her Name. Such is the hellifh contrivance of the whole Body of the
Religion of the Papacy, (in which Satan never thewed himself fo no-
torious an Impoftor, and Angel of Darkness, though under the appear-
ance of an Angel of Light) that it gained upon the whole World ex-
ceedingly by the Pope, Satans Vicar, fet forth by the Lamb with two
Horns, Rev. 13. 11. Who hath prevailed with all forts of men to re-
ceive the Mark of the Beaſt, and bow to his Image; v.12, 13, 14. The
Religion of Antichrift is carried on in a fubtle cunning way, elfe it
N
could
نا
90
The Pope of Rome is Antichrift. Serm. IV.
7. By the
Stupendious
manner of
his coming.
I
could not be called a Myſtery,and a Myſtery of Iniquity under the pre-
tence of Godliness; the great factors in this Myſtery are faid to be fe-
ducers that ſpeak Lies in hypocrifie, 1 Tim. 4. 1, 2. who have µógpwory,
a form of piety, which is the mantle to cover the blackeft abominations,
2 Tim. 3. 1, 5. And Peter fpeaking of fuch Myftical Villanies, 2 Pet.
2. 1, 2, 3. tells us how privily they ſhould bring in damnable Here-
fies under the colour of truth. The Religion of Popery which is meer-
ly to advance the honour and grandeur, profit and intereft of the Pope
and his Hierarchy, under a pretence of fetting up the name and ho-
nour of Chrift, have by their Myftical art, and cunning fair plaufible
deportment, undermined and overthrown the Religion of Chrift
up and down the World. Chamier 1.16. c.8. treating about Antichrift,
and fhewing how by their cunning, Herefies are made fubfervient to
him; faith thus, Hec vero fi aliqua eft Antichrifti nota; dicam audacter,
aut nullum eſſe Antichriftum, aut Epifcopum Kom. eum effe: This is a fpe-
cial note of Antichrift; I'le ſpeak boldly, That either there is no Anti-
chrift, or the Biſhop of Rome is he.
·
7. By the manner of his coming, v. 9, 10. his coming, i.e. after he is
revealed, and that which hindred is taken out of the way; his coming
together with the influences that it had on the World, and fuch as pe-
rih. He cometh xaz'èrègyear ☎ Sarava, i.e. Satan will put forth his
utmoft skill in working Miracles by Antichrift. 2. von Suvaines, x
ἐν πάση δυνάμει,
onuciors i, e. his power to work after a wonderful manner, which
God is pleafed fometime to grant even to the worft of men. He fhall
work Signs or Miracles, for Signs are taken fo here. 3. Omnis po-
tentia it is to be taken for varia potentia,or a power to work variouſly.
4. Téego: Leudõs, an Hebraism, according to the letter prodigiis menda-
cii, lying wonders, or wonderful lies. 5. von ámára s d♪ixías,
και εν απάτη ἀδικίας,
ev pro uera vel dia, with all deceivableness of unrighteousness; there is a
double Hebraifm faith Pifcator, Unus in fignificatione Synecdochica vo-
cabuli injuftitiæ pro falfitate Jen mendacio; alter in ufu nominis ejufdem,
quod, cum fubftantivum fit, bic vim habet epitheti. Under the name of
unrighteouſneſs is covered all manner of falfhood and lies, by which
they do deceive many, and would deceive the very Elect if they could,
Ma₺. 24. 24. Then 5. vegyesa rñs aadvus; for waávn èvèfyotas, i... éveg-
yrody, Hypalage Heb. We render ftrong delufion,or the delufion of Anti-
chrift working strongly, fpecially coming under a Judicial tradition from
God. This Advent or coming of Antichrift here mentioned is not to be
referred to his firſt Revelation only, but to his full Revelation, when
his Kingdom and Government fhall be fet up in its fplendor and
power.
He shall come with all the power of Satan. Satan is moſt famous
for two things, he is Mordax & homicida, Joh. 8.44. for he is an adver-
fary to Divine Authority,and Mans Salvation; and both theſe are emi-
rently feen in the Fope, for he hath brought in falfe Doctrines,falfe Wor-
fhip,
1
Serm. IV.
91
The Pope of Rome is Antichrift.
7
fhip, and a falfe Religion into the Church; and by this means he is the
great murderer of Souls, for they are damned that follow his Delufions,
as appears in the Text. Satan fhews himſelf a lyar when he puts men
on a falfe Idolatrous Worſhip inſtead of a true; fo all Idolaters are ly-
ars, Rom. 1.25. They changed the truth of God into a lie, &c. and there-
fore Idols are called lies, Amos 2.4. fo Idolaters are faid, to make lies
their refuge, as under falfhood to hide themfelves. But Satan never did
impofe fuch a lye on the World as in the Idolatrous Worſhip of Rome;
there Idolaters and Lyars are put together, Rev. 21. 8. and 27. he that
worketh abymination and a lye, they are put together; and Chap. 22.
15. Idolaters and makers of lyes are put together again.
Cum omni potentia; ſome take it of the power of both Swords, Ec-
clefiaftical and Secular, which the Pope claims, but it rather reſpecteth
that faculty and power which the Pope the two Horned-Beaft, Rev. 13.
12, 13, &c. doth pretend to, and whereby he doth work Wonders:
The Signs and Wonders here ſpoken of, are the ways and means, and
weapons which Satan ufeth by Antichrift to deceive perfons to their
deftruction; this was the way which Satan took by Jannes and Jambres
to deceive Pharaoh and the Egyptians, 2 Tim.3.8. thefe were a kind
of types of Seducers which were to come in thefe laft times.
That this may appear to be a Character of Antichrift, the Papifts
themſelves do grant that Antichrift is to be confirmed with Signs and
Wonders, Suarez Apol. lib. 1. c.17.num.12. Bellarm. de Pont.Rom. 1.3.
c.15. Sanders de Antichrifto, Dem. 19,20,21,22. If then the Popes
coming be by Signs and lying Wonders, then he will come under that
mark of Antichrift by their own confeffions.
That Miracles have been at the firſt promulgation of the Scripture is
moft true for the confirmation of the Divine Authority of it,& increafing
a belief of the Doctrine of Chrift; but after that the Gofpel is promul-
gated, there is no further uſe of Miracles: And therefore when the
Scripture doth fpeak of Miracles and Miracle-mongers as here; and
Mar. 13.22. and Rev. 13. 13. Mat.7.22. it is to be underſtood of falfe
Chriſts and falſe Prophets, who fhall come in the name of Chrift, and
ſhall pretend to marvelous things in his name, and fhall deceive many,
and this is here brought in as a ſpecial mark of Antichrift.
That this Mark is fulfilled in the Papacy, doth appear from them-
felves, who boaft very much of their Miracles, and the advancement
of their Religion,and the confirmation of it by Miracles. The Legends
of their Saints are full of Miracles, of St. Dominick, St. Francis, Saint
Benedict, and the Images of the Virgin Mary, and other Saints in their
Calendar; fuch Miracles are called lying Miracles: 1. Becauſe they
are for the confirmation of falſe Doctrines, of Tranſubſtantiation,
Purgatory, Invocation of Saints, Adoration of Images, and Relicks,
&c. Prayers for the Dead, and the Popes Supremacy, &c.
2. Becaufe
many of them are things meerly feigned to be done which were never
done,
N 2

92
Serm. IV.
The Pope of Rome is Antichrift.
8. By his fa-
tal Ruin.
done, or if they were done, they have been brought about by the meer
artifice of Satan, who is able to do things beyond the reach of men,
by which he deceives fuch as will be deceived. 3. From the end of
thefe Miracles which is to deceive men, Mar. 13.22. and here in the
Text they are framed by feducers for feduction, and fuch as will not
receive the truth with that love of it: v.1. They came with all deceiva
bleness of unrighteoufnefs in them that perish.
Their own Authors have fet down multitudes of Miracles: Baron.
in his Annals: The conformities of St. Francis, the Golden Legend of
Jacobus de Voragine, the Sermons of Dormi fecure, the Hiftory of our
Lady by Lipfius, and Bellarm. de Officio Principis, 1. 3. with feveral o-
thers. So that by all this you fee this note will agree to the Antichriftian
ftate of the Papacy.
8. He is fet out by his fatal ruin, and utter deftruction, v.8. Here be
two parts of this verfe. 1. The firft looks back on the verfe before, which
fpeaks of the time of Antichrifts coming upon the removal of what
hindred; this we have done with. But 2. this latter part points at the
ruin of Antichrift, and how he fhall be deftroyed. The former part
had refpect to our Inftruction, the latter is for our Confolation in the
downfall of fo great and publick an Enemy...
He fets down the principal efficient caufe of his ruin, and that is
Chrift at his coming: when Chrift comes to fet up his Kingdom, and
to take to him his great Power and Reign, then he will deftroy Anti-
chrift; Dan. 2. 44. 7. 14, 28. fpecially under the fifth, fixth, and
feventh Vials, Rev. 16. from v. 10. to the end. You have the deftructi-
on of the Whore, chap. 18. the overthrow of the Beaft and falfe Pro-
phet, ch.19. from 17. to the end; then you have the binding of Satan
and the reign of the Saints on the Earth, ch. 20. 1, 2, c.
2. You have the inftrumental caufe, the fpirit of his mouth. Here be
two words to be confidered, 1. 'Avandoa, confumere, which notes his
gradual confumption by the preaching of the Gofpel, Ifa. 11. 4. this is
the Sword out of his mouth, Rev. 19. 15. By this Sword Chrift doth
fmite the Nations; his confumption is gradual as was his rifing, which
was under the Trumpets, and his fall is under the Vials: the Preachers
of the Gofpel have been wafting, wounding and confuming him, fpeci-
ally fince the Angels with open mouth did declare against him, Rev.
14. 6, 7, 8, 9. The Minifters of the Gofpel fince the Reformation be-
gan, have difcovered the Whoredoms, Impoftures, and falfe Doctrines
of Rome, and the danger of having communion with Rome, and the
defperate condition of fuch as will not feparate from her, v.9, 10. Ma-
ny a deadly wound have they given to Antichrift; fo that he hath been
wafting like a Suail, as Pfal. 58. 8. till he fhall come to nothing not
by might, nor by power, Rev. 4. 6,7. but by the Word which he hath
pretended to rife by,he fhall be deftroyed. 2. Here is xaragynoal, which
notes his utter deftruction, by the brightness of Chrifts coming, when
he
Serm. IV.
93
The Pope of Rome is Antichrift.
he ſhall come to take to him his great Power, at the founding of the
feventh Trumpet, Rev. 11. 15. The Text must be confidered under a
double Capacity, 1,As to his Ecclefiaftical ftate,and in his Spiritual Ca-
pacity as he is fet forth under the notion of a Whore, and falſe Prophet,
and fo fhall be confumed by the preaching of the Word, and the Sword
of the Spirit; and this hath been doing theſe many years, and the work
is ftill carrying on by the Minifters of the Word. 2. He must be con-
fidered in his Politick Secular Capacity, confifting of feveral Kingdoms
under one fuprcam Head, which is the Pope; fo he is fet out by the no-
tion of the Beaft, Rev. 11.7. & ch. 13. 1, 2, 3. which Beaft, the
Whore, i.e. the Ecclefiaftical Hierarchy of Rome rideth, Rev. 17.3. yet
they both together make up but one Antichrift, as the Horfe and Man
both together makes up but one Horfeman. Now Antichrift as to his
Secular Capacity,he fhall be deftroyed with another Sword, Rev. 13.10.
He that killeth with the ſword ſhall be killed with the fword. So that the ut-
ter confumption both of the Beaft and Whore fhall be upon the little
ftones rifing into a great Mountain, which fhall fmite the Image on his
feet, and fhall break it to pieces, Dan. 2. 34, 35. This little ftone is the
Kingdom of Chrift, which hath been but Regnum Lapidis hitherto, but
then thall be Regnum Montis.
Perhaps it will be faid, That the deftruction of Antichrift(as hath been
fhewed) can be no mark of Antichrift, by which he may be known,for all
Enemies fhall be deftroyed by Chrift and by his Word.
It is true that Chrift will deftroy all his Enemies by his Word which
cometh out of his mouth, Rev. 19. 15. Sin and the Devil are continu-
ally deftroying by the Word; but fince Antichrift is fet forth as the
greateſt enemy that ever was,and fince the Antichriftian ftate of it as it is
in the Ecclefiaftical Hierarchy of Rome, together with the Beaſt, Rev. 13:
1, 2, c. are the laſt edition of the Fourth Monarchy, and it is on its
laft legs in this ftate, and it hath most oppoſed the Kingdom of Chrift
beyond any other; therefore the deftruction of this State as to the re-
markableness of it ſhall go beyond all other States and Kingdoms in the
World. And therefore it is,that the Vials are prepared for this Enemy in
a more special manner beyond all others, Rev. 15. 1,2, &c. and ch.16.
the feven Angels with the feven Vials pour them forth upon the Beaſt,
or fomething of the Beaft. Thus much hath been made good in the
Papacy in a great meafure already, which may appear by the confeffion
of Bellarmine, who telleth us, (Lib. Pont. de Rom. 3. c.21.) That the
Lutheran Herefie poffeffed almoft all Germany, Denmark, Norway, Suevic,
Gothia, Hungaria, Pannonia, France, England, Scotland, Polonia, Bo-
bemia, and Helvetia,and is got over the Alps into Italy. From his con-
feffion you may perceive what a Confumption there hath been made of:
Antichrift.
$
9. Ey his Fol
lowers and
9. Antichrift may be known by his Followers, and the Livery which
Retinne, and
they wear, the black marks and brands upon their backs, v. 10, 11,12. their Livery. ⠀
Here
94
The Pope of Rome is Antichrift.
Serm. IV.
Here is a damned crew, the Retinue and Followers of Antichrift, having
this ſpecial mark on them, that they be fuch as fhall perish. Their Pro-
perties are 1. Negative, They received not the love of the truth that they
might be faved. 2. Affirmative, they have pleasure in unrighteousness.
3. They are fet forth by fome paffive Properties which are penalties.
1. Internal, v. 11. Strong delufions to believe a lye. 2. Eternal, v. 12.
Damnation; here be the black marks of Reprobation, by which Anti-
chrifts Retinue and Followers are fet forth. We do not find that any
party of men are under more dreadful marks of Gods hatred than Anti-
chrifts Followers. See Rev. 13. 8. there they be let out by the Stigma
of Reprobation, as perfons left out of the Book of Life. And chap.14.
9, 10, 11. They that worship the Beaſt, and receive his mark in their fore-
bead, and in their hand, they shall drink of the wine of the wrath of God,
&c. and be tormented with fire and brimtone, &c. And chap. 17.8. there
the admirers of the Beaft are fuch as are left out of the Book of Life:
The fame perfons are defcribed here by Paul. 4. They are ſet forth by
a fpecial act of God in a way of juft Judgment toward them; i.e. his
fending ftrong Delufions to believe lies, by a Judicial Tradition, and
giving of them up to a ſpirit of falſhood to their eternal perdition. AH
thefe which are followers of Antichrift, that wonder after the Beaſt,and
receive his mark, and bow to his Image, who cloſe with Popish falſe
Doctrines inftead of the true; the Holy Spirit expreffeth them by
Ex édežavтo, v.10. i.e. Pertinaciter oblatum repudiarunt, eft Meiofis, Beza.
They are fuch as wilfully reject the true Doctrine and Worship of
Chriſt, and pertinacioufly adhere to the falfe Doctrine, and the Idola-
trous Worship of the Pope: And moreover they pleaſe themſelves much
in thofe falfe ways of unrighteoufnefs, which are moſt deftructive to
Souls, and moft difpleafing to God.
From all this it appears that the Pope is Antichrift. Indeed if but
fome one or few Particulars did meet on the Pope or Papacy, we could
not argue from them that he were the Antichrift, but when they all
meet in the Papacy, and generally by common confent of Orthodox
Writers they faften theſe marks upon the Pope, he will never be able by
all the skill he hath to escape the vengeance of God which will follow
him on that account. Dr. Whitaker writing againſt Antichrift, -and
proving the Pope to be the Antichrift, he names many eminent and
learned men that have understood this place, and thoſe others in Daniel
and the Revelation, of the Pope. He tells us of Wicklife (who declared
the Pope to be Antichrift) who was fuo feculo doctiffimus. And Luther af-
firms in his Writings the Pope to be Antichrift: He faith he is potiffimus
Antichriftus, and that abomination of Defolation that ftands in the Holy
place. Papa ille eft Antichriftus, cum fit fpecialis procurator Diaboli, &c.
Non folum fimplex illa perfona, fed multitudo paparum a tempore defectionis
Ecclefie, Cardinalium. Epifcoporum, & fuorum complurium aliorum,eft Anti-
chriſti perſona compofita, monftrofa, &c. Catalog, Teftium Verit. He adds
that
Serm. IV.
95.
The Pope of Rome is Antichrift.
Da-
that he was a man, Spiritu Prophetico,& dono interpretandi Scripturas pre-
ditus admirabili. Then followed Peter Martyr,Bucer,Bullinger,Melancton,
Brentius, Calvin, Oecolampadius, Mufculus, Beza, Gualter, Illyricus,
nus, Junius, Gabriel Powesl, Philip Morney, George Pacardus in De-
fcriptione Antichrifti, Catalogus Teftium Veritatis, Rivet, Crakenthorp,
Tilenus, Chamier, Bifhop Uher in a Letter to Archbishop Laud, 1635.
All agree in this Thelis, That the Pope is Antichrift. And Zanchy
though he differed fomewhat from his Brethren in this point, yet he
faith in his Mifcellanies, Regnum Papa, non nego effe Regnum Antichrifti.
And he thinks that the Pope is pointed in 2 Thef. 2. As for our English
men we have many that have publickly teftified the Pope to be Antichrift,
as Mr. Fox in his Martyrology hath noted. The learned Martyr Walter
Brute maintained it in a large Difcourfe. Richard Wimbleton in a Sermon
preached at Pants Crofs 1389. Sir Geofry Chaucer in his Plow-mans
Tale. Lucifers Letters to the Prelats of England, fuppofed to be writ-
ten by William Swinderly Martyr. William Tyndal a godly Martyr in his
Obedience of a Christian man. The Author of a very Christian Biſhop and
a counterfeit Bishop, 1538. John Bale Bishop of Ofyris in his Image of
both Churches, & templorum illuftriam Britannix. Mr. Latimer, Mr..
Bilney, Mr. Rogers, Sletterdon and others, Martyrs. William Abbey Bi--
fhop of Exeter in his poor mans Library. Bishop Jewel in his Defence
of the Apology of the Church of England. Mr. Tho. Beacon in his Acts.
of Chrift and Antichrift, and Mr. Fox in his Meditations on the Apoca-
lypfis. Mr. Brightman on the Apocalypfis. Bishop Bilfon in his Book of
Chriſtian Subjection, and Unchriftian Rebellion. Dr. Robert Abbot Bi-
ſhop of Sarum,Dr. George Downham Biſhop of Derry, Dr.Beard, Dr.Willet,
Dr. Fulk, Dr. Sutcliffe, Dr. Sharp, Mr. Squire, in their feveral Trea-
tifes concerning Antichrift: Archbishop Granmer did avow publickly Haud equi--
the Pope to be Antichrift: Archbishop Parker and Grindal avowed the
fame: Archbishop Whitgift when he Commenced Doctor at the Divi- juftum effe
nity-A& 1569, publickly maintained in the Schools, that Papa eft ille bonumque.
Antichriftus And Archbishop Abbot afferted the fame, with many o- Cui Papa non-
thers of our English Divines, who have generally held and declared the
Pope to be Antichrift.
I might add the Convocation in Ireland 1615, the Parliament of
England 3 Facobi; the Synod of Gape in France, feveral Statutes of 16
R.2.c.5; 25 Hen.8. c. 19, 20,21,28. Hen.8.c.10:37. Hen.8.17. they
tacitely define the Pope to be the Antichrift. Then our Book of Homi-
lies, fecond part in the Sermon for Whitefunday; and in the fixth Ser--
mon against wilful Rebellion determine the Pope to be Antichrift. The
Book of Common-Prayer for the Fifth of November, ftileth the Fope,
Papiſts, and Jeſuits a Babylonish, Antichriftian Sect. The Author of the
Book called Eufebius Captivus, who declared againft the Pope as the.
Antichrift to his face, when he was brought before him to be arraig-
ned. Archufius de ortu Antichrifti, Philip. Nicolai, Christopher. Peret.
dem credo
quemquam
fordet mani-.-
feſtus ut Ane.-
tichriftus.
1
Rezcers.
96
Serm. IV.
The Pope of Rome is Antichrift.
Peuter, &c. have faftened the title of Antichrift on the Pope. We find
in ftory feveral times loud out-crys of the birth of Antichrift, and ſtill
their eyes were upon the Pope. An. 1106. Prepergentis tells us that
Pope Pafchalis was going a Journey into France there to hold a Coun-
cil, and he heard in his Journey, that it was the common report that
Antichrift was born; whereupon he ftops his Journey and ftaid at Flo-
rence, but afterwards he went his Journey, defpifing the report, as co-
ming from contemptible fellows: Though Baronius tells us, They were
perfons of no ordinary note who did report it. See Bernard Epift. 56:
ad Gaud. fridum. Carnoteus, Epift. Sabellic. Ennead. 9. c.4. tells us of
Prodigies that appeared about that time in the Heavens, a Camel of vaſt
magnitude, and in the Sea which over-flowed the fhore an hundred
paces: thereupon it was that the Biſhop of Florence faid, that Antichrift
was born then in the year 1120: There was a Treatife fet forth in the
name of fome faithful fervants of Chrift concerning Antichrift,in which
all perfons are awakened to conſider of Antichrift, which was manifeſt
in their age in the Pope and Papacy thereupon many did feparate from
the Church of Rome: See Bernard Hom. 65, 66, in Cant. Between the
year 1160, and 1170, the world being awakened as with a publick He-
rald founding a Trumpet about Antichrifts then appearing,cauſed a very
great feparation of the Waldenfes and Albigenfes from the Church of
Rome. By all thefe Teftimonies it appears what a general agreement
there is and hath been among all that have had a favour of the true Re-
ligion upon their hearts; they have ftill agreed in this, though they have
differed in other points, That the Pope is Antichrift.
From what hath been faid there be feveral things may be drawn by
way of Inference, for our practice and inſtruction.
1 Infer. From what hath been faid we may ſee a reaſon of the mi-
ftakes of fome in their proving the Man of Sin to be the Antichrift, and
the Pope to be the Man of Sin, from fome places which do not fo pro-
perly belong to it. They have thought the fame Antichrift to be pointed
at in Johns Epiltles, 1 Job. 2. 18, 22. and I Job. 4.3. and 2 Joh. 7.
as here in Pauls Epiftle to the Theffalonians:Some think the fame Anti-
chrift to be fet forth by John, as by Daniel, and Paul, and by John in
the Revelations, who deciphers Antichrift under the notion of a Beaft,
and a Whore, and a falfe Prophet. The Antichrift pointed at by John
in his Epiftles hath relation rather to the prediction of Chrift, Mat. 24.
11, 23, 24. Mar. 13. 21, 22. There shall arife fulfe Chrifts, &c. We have
not the name Antichrift but only in John, indeed we have avtineuvoS
v.4. a word equivalent: John fpeaks of an Antichrift who was then in
the World, and one prophefied of by Chrift to come ſpeedily into the
World. But Paul writes of one who was wholly to come into the
World, and for whofe coming there were great obftacles to be removed
first.
Serm. IV.
97
The Pope of Rome is Antichrišt.
P
!
firft. The Antichrifts coming in John is immediately upon a time which
is called iЯárne, 1 Joh. 2.18. And we know that fince he is come, it
is the laft hour or laft time. This cannot refer to the laft time which re-
ſpecteth the coming of Chrift to judg the World: This laft hour doth
refer to the Jewish fiate, of which the laft glafs or hour was now running
and their final defolation was at hand. Then there were feveral who did
pretend to be Chrift, and to come in his name; there was Simon Magus,
and Carpocrates, and the Gnoſticks, of whom they were the heads which
did pretend to Miracles, and Enthufiafms, and did feduce many. Thefe be
the Antichrifts John fpeaks of in his Epiftles, which were to appcar, at
the Coming of the Lord to Judgment; I do not mean his laft Coming to
the Judgment of the World, but of his Coming to the final deftruction
of Jerufalem, and the Jewiſh Polity and Nation by Vefpafian: of which
Coming Paul fpeaks, Heb. 10. 25. That was the day approaching in
which Chrift came to deftroy that people: It is mentioned by James 5.
7, 8. which did draw nigh, for then the Lord Jefus was coming againft
Ferufalem. From the miſunderſtanding of thefe places, and mifapply-
ing them to wrong purpoſes, hath arifen the miſapprehenfions of the
Pope's being Antichrift; for though feveral things in thofe places in
John's Epiftles do agree to the Papacy, yet the proper defcription of
Antichrift is to be looked after in Pauls Epiftle to the Theffalonians, &i.
and in the Revelation, and in Daniel.
2 Infer. If the Pope be The Antichrift fet forth by thofe bloody cha-
racters (as hath been ſeen); if this Body Politick, Head and Members,
be the Antichriftian ftate, and this ftate is the Papacy, then it cannot
be the true Church: It is true, Antichrift, Head and Members, are the
counterfeit of the true Church, and of Chrift the Head, and therefore
they cannot be the true Church. The Scripture ftill fets out the Anti-
chriſtian ſtate in a flat oppoſition to the true,yet ftill under a pretence and
colour of Faith in, and Love to Chrift: For Antichriftianifm is, myftica
impietas, pietatis nomine palliata: A myftical impiety, under the cloke of
piety; fo the Glofs. The falfe Church whereof the Pope is the Head,
is fet forth by a double Beaſt, Rev. 13. 1, 2,----11, 12. Both which to-
gether make up one Catholick Roman Papal Church, the number of
whoſe name is 666, verf. 18. And the true Church, whereof Chrift is
the Head, is fet forth by 144000, chap. 14. 1. the Square root being
12. built on 12 Apoftles: But 25 is the Square-root of 666, and there Mr. Potter in
is a Fraction in the Root, and one more too there in the Square-root; his 666.
to let us know, that though the Antichriftian Church may feem as fair
to fuch as look on it with human eyes, and 666, runs as handfomly as
144 but the former is the number of a Man, the whole Church and
her Religion, being made up of additions and inventions of men. The
number 666, denotes the Apoftacy of the Church from the Standard
of Truth. The Square-root of the Apoftolick Church being 12, and fo
the Apoftacy lies generally in additions to the Root and Foundation of
O
:
the
2
28
Serm. IV.
The Pope of Rome is Antichrift.
the Chriftian Religion; they do not reft ſatisfied in fundamentals of the
Chriſtian Religion delivered by the 12 Apoftles. The falfe Church is
fet forth by the Whore, who pretends to be the Spouſe of Chriſt, but
is oppofite to the Virgin-company,Rev. 14.4. that follow the Lamb. The
Ecclefiaftical ſtate of Rome, or Hierarchy, is fet forth by the falſe Pro-
phet, Rev. 16. 13, &c. 19. 20. & 20. 10. in a flat oppofition to the
two Prophets, Rev. 11. 10. which are the fame with two Witneffes,
and two Olive-trees, and two Candleſticks, verf.3, 4. Thefe reprefent
the true Miniſtry of Christ which did prophefie, verf. 6. till they fi-
nished their Teftimony, verf. 7. Now whereas it is faid that they are a
true Church, veritate entitatis, but not Moris; they yield the Cauſe,
becauſe the queſtion is not whether they be true and real men and wo
men which are members of the Church of Rome; but whether they be
members rightly qualified, as to their moral, and fupernatural Princi-
ples which makes them a true Church?
How can that be a true Church, whofe Head is the Man of Sin, &.
who hath all thoſe black and hellish characters belonging to him? Such a
Church cannot be founded on the 12 Apoftles; Therefore that cannot
be a true Church, which hath the Abaddon and Apollyon for the Heads.
How can that be a true Church, which is fo oppofite to the true Church
both Head and Members?
3. Inference. If the Papal Antichriftian ftate, be ſuch a Body, Head
and Members (as hath been fhewed) then we may hence learn,
1. our Danger, 2. our Duty. 1. Our Danger if we continue in that
Church. It must needs be a very dangerous thing for any to continue
a member of that Church, or to have Communion with her: Such are.
under the energetical Influence and Seduction of Satan, and the Judicial
Tradition of God, that fince they reject the truth in the love of it, they
are given up to believe a lye, that they may be damned. They are un-
der the moft dreadful commination, Rev. 14. 9, 10, 11. They are a peo-
ple marked out for utter deftruction, as being rejected by him, Rev. 13.
8, and 17. 8. 2. We may learn our Duty to make hafte out of that
Church. All fuch as keep up Communion with Rome, let them hearken
to that Call, Rev. 18. 4. Come out of her, &c. The Argument is taken
from the Danger; this feparation is no Schifm, it being a feparation
from that Church, which is Apoſtatized from the Faith, and Truth of
Chriſt. As ſoon as ever the people of God came to be awakened, and that
the light of the Goſpel began to ſpring forth, they preſently ſaw their
danger if they continued in that Church, and immediately performed
their duty, and departed from her.
4. Inference. If the Papal Antichriftian ſtate be ſuch a Body as hath
been fhewed, then it fhould be ferioufly confidered, how any living
and dying in the Faith and Religion of that Church can be faved,
Rev. 16.3. Every living Soul died in that Sea of Ordinances ( as ſome
take it) of that Church, which is as the Blood of a dead man; as it
1
was
Serm. IV.
99
The Pope of Rome is Antichrift.
was (Exod. 7. 17, 18.) when the Rivers were turned into Blood, all
the Fith died. The whole Religion of the Antichriflian Church is made
up of falfe Doctrines, idolatrous Worship, fuperftitious Ceremonies,
Traditions, and Inventions of men, by which they make void the Law
of God, Matt. 15. 6. and fubvert the Truth of the Gospel. How any
(holding their Religion as it is fo formed by the Man of Sin) can be
faved in it, I cannot fee. In all the defcription of the Man of Sin, the
Son of Perdition, there is nothing that hath any tendency to Salvation :
Look on the Church of Rome and her Hierarchy as the is fet forth by the
Spirit of God, and it is ſtill ſet forth in the moft black and odious co-
lours of a Beaſt with ſeven Heads and ten Horns, and by a Beaſt with
two Horns like a Lamb, but ſpeaks like a Dragon; Rev. 13. 1, 2, & II,
12, &c. And by the great Whore that rideth the Beaſt, Rev. 17. 1, 2,
and 5, 6. Here is nothing but miſchief and ruine to Souls from this
Church, as fet out by thoſe Types, as alfo under the notion of a falſe
Prophet, and Seducer of the Souls of people to their Perdition. Some
of the Church of Rome have much doubted, whether the Pope and
Cardinals (which are the Head and Pillars of their Church) fhall any
of them be faved. Boccatius brings in a Monk faying thus: Papas &
Cardinales, & Epiſcopos non pervenire ad falutem per doctrinam iftam,
quam palam videmus, eos fervare; fed aliam habere penes fe, quam clan-
culum obfervant, nec aliis facile communicant: quid potuit verius dici, eos
per iftam, que illis eft in ufu, non poffe fervari. Boccatius himſelf, locks
on the Pope, and Cardinals, and Biſhops, according to the Doctrine
they held forth to the World, as perfons which ſhall never be faved;
unleſs as the Monk faith, they have fome other Doctrine which they
keep to themſelves, in which they look for Salvation: He on all their
Religion to be a meer Shew and Pageantry, and refined Paganiſm.
I'le propound but an Argument or two to confirm this Inference.
1. They which lay the main ftrefs of their Religion, on the rotten
foundation of the Univerfal Headſhip of the Pope,and do believe it as an
Article of their Faith, they cannot build their eternal Salvation upon
fuch a weak foundation; there being no other foundation but that
which is laid, Chrift Jefus, 1 Cor. 3. 11, 12. But fo do they of the
Church of Rome, they built their Religion on this foundation of the
Headſhip of the Pope, to whom they give what peculiarly belongs to
Chrift, with Supremacy, Soveraignty, Univerfality, and Infallibility.
They which rob Chrift of his Crown and Jewels, and put them on the
Popes triple Crown for him to wear, and lay the greatest weight
on this buſineſs, they cannot be faved while they reft there; But fo do
the Papifts: Therefore. &c. The Pope fits in the temple of God, as God,
2 Thef. 2.4. and he is believed to have thofe excellencies which belong.
to Chrift. Bellarmine faith, The Pope is the Univerfal Spoufe of the
Church: And August. Beroius faith, He is is the foundation of Faith,
0.2
the
100
The Pope of Rome is Antichrift..
Serm. IV.
the Caufe of Cauſes, and Lord of Lords. And Baldus faith, He is the
living fountain of all righteouſneſs, &c.
2. They which believe as an Article of their Religion, that the
Church, or the Head of it is above the Scripture (as hath been fhewn
before, and by my Brethren in their difcourfes ) they cannot be faved
in that way; becauſe no Man can know certainly, where his Salvation
is to be had, fince it is (by their Tenets) in the Power of the Pope, to
alter or add, as he ſhall think fit. The Pope fet out by the two-Horned
Beaft, that ſpeaks like a Dragon, Rev. 13. 11. and is the fame with the
falfe Prophet, he takes to him the Authority of Chrift, and more than
Chrift doth exercife, to make new Articles of Faith, to fet up a new
Worſhip in the Church, and to impoſe it upon all upon pain of death,
banishment, excommunication, Rev. 13. 11, 12, 13, &c. This Beaft
which reprefents the Hierarchy of Rome, exercifeth all the Power of:
the firſt Beaft, verf. 12. which was given him by the Dragon: verf. 4.
So that he is Satans Lieutenant and Vicar-General, efpecially in taking
fuch a Power and Authority above the Scripture; and this must be be-
lieved as an Article of their Faith. Let fuch confider, how they can be
faved in that Religion.
}
3. That Church which is caft off of God and muft not be meaſured,
as refufing to come under the Rule of the Word, is fuch which none
can be faved in; But fuch is the Church of Rome, Rev. 11. 2,3. There
is that Church (i. e. Head and Members, and all the Offices, and Or-
dinances, Inftitutions, Doctrine, Worfhip and Government) are all
caft out, as falfe, as having no Authority, or the Stamp of Chrift upon
them: Though they will plead an Intereft in Chrift, as Mat. 7. 22. yet
Chrift will utterly difown them; though they will cry the Temple of
the Lord, the Temple of the Lord, &c. yet they are caft out, and given
to the Gentiles to be troden under foot by the Gentiles. In regard that
Rome having Apoftatized from the Religion, and pure Worship of
Chriſt, hath brought into the Church and publick Worship thereof,
Pagan Idolatry under new names, of worshipping of Angels, and
Saints, or Demons, 1 Tim. 4. 1, 2. That Church which is thus caft off
of God, and his pure Worship is caft off by them, as being like the
Man of Sin, or being the Man of Sin, Head and Members; I do not
fee how Salvation is to be had in that Church as fuch, thus difallowed
by God, as you have heard: Therefore it is that the Churches of
Chrift have caft her off; and as Bishop White in his anfwer to the Jefuit,
faith, we have caft off the Pope, and his Teaching, for no other Caufe,
but that we are affured he is. Antichrift, and his Faith is Herefie. If
their whole Church and Worship be caft out by God, as being under
no Scripture-Rule; then the true Religion, true Faith, true Worship,
are not to be looked for in them, and by confequence, the Salvation of
Souls is not to be expected from them.
{
•
5. Infer..
Serm. IV.
The Pope of Rome is Antichrift.
101
5. Infer. If the Pope or the Ecclefiaftical Hierarchy of Rome, be that
Antichriftian ſtate which you have heard fet forth, and there is a My-
ftery of Iniquity in their Religion and Worfhip, and they are under
fuch black marks of reprobation, that do joyn with them in Communi-
on, then it is fit that all Chriſtians ſhould be acquainted with the My-
ftery of Iniquity in fome meaſure, and ſhould ſtudy, as the grounds of
the true Chriftian Religion, fo the feeming pretences, and falfe princi-
ples, and abominable practices of the Antichriftian Religion.
1. We fhould be acquainted with them, left we be deceived through
ignorance, and overtaken with the devices of Satan; which Paul inen-
tioneth, 2 Cor. 2.11. and that we may be delivered from being plun-
ged in the deeps of Satan, ſpoken of Rev. 2.24. Are not the Nations
deceived by them? Rev. 20. 3. Doth not the World worſhip the Dra-
gon, and bow to the Image of the Beaft, or receive his Mark, or have
the name of the Beaſt, or the number of his Name? Rev. 13. 3, 4, 15,
16, 17. Do not the Kings of the earth commit Fornication with the
Whore? And are not the Inhabiters of the earth Drunk with the Wine
of her fornication? Rev. 17. 2. And all this because they do not
know the impoftures of that Church in their Religion. Surely the
Spirit of God would not have fet out this Church under the notion
of the Man of Sin, and thofe feveral Beafts in the Revelations and
elſewhere; but that it was intended we fhould know them to avoid
them. How exprefs and punctual is Paul, in ſetting forth the Apoſtacy
of the latter times? 1 Tim. 4. 1, 2, 3. He fets out both the way of their
deceits and the inftruments. 1. He tells us of feducing Spirits. 2. The
Doctrine of Devils. 3. They ſpeak lies in hypocrify. 4. They are
under a feared Confcience, and care not what they fay or do, to pro-
mote the Holy Catholick Church of Rome, as they call her.
I
2. We ſhould ſtudy their Myſteries, elſe (if we ſhould be called to
fuffer) we ſhall not be able to ſuffer on a clear, and comfortable ac-
count, as they Rev. 11.7. and chap. 13.7. They fuffered becaufe they
would not comply with the Man of Sin, in his Religion and Worſhip,
nor conform to them, nor have Communion with them, as they did,
Rev. 13. 3, 4, 14, 15. Thofe in verf.7. fuffered on that account.
3. We muſt know thofe things, elfe we shall not be able to ´joyn in
the Triumphant Song of Mofes and the Lamb, upon the pouring forth
the Vials on this Antichriftian ftate. They only stand on the Sea of Glaſs,
baving the Harps of God, and fing the Song of Mofes, and which have
gotten the victory over the Beast, and over bis Image, and over his mark,
and over the number of his Name, Rev. 15. 2. they are perfons well feen
in the deceits and impoftures of that Church.
4. The Saints and Martyrs could not have born fo noble a Teßimony
against the Man of Sin, in following the Lamb wherever he went,
Rev. 14.3,4. And were and are at open defiance against them, declaring
their deteftation of their Religion and Worship; verf. 8. 9, 10.
une
"
*
102
The Pope of Rome is Antichrift. Serm. IV.
unless they did well know what they did. Indeed the Papifts tell us
we need not fearch into thofe things. The Rhemifts in their Annota-
tions, on Alis 1.7. fay it is not needful to fearch into the times of An-
tichrift, &c. But Dr. Fulk anfwereth them, that it is neceffary for us
to know the coming of Antichrift as God hath revealed him. But the
Minifters of Antichrift would have no enquiry made of him, left they
ſhould be found in See of Rome, the Weftern Babylon; They would
have us be ignorant of this point, and keep us in the dark, left we
fhould fee their frauds. Bellarmine de pontif. Rom. in prefat. calls that
point of the Pope, fummam rei Chriftiane, the very fum of the whole
buſineſs of a Chriftian: And Malvenda de Antichrifto, faith, he ſtudied
that one point twelve years. They count it a point moft worthy to be
ftudied, but they would keep the World in darknéfs and ignorance;
left if their Impoftures fhould be detected, they would be abhorred,
and their whole Religion being found to be a mere Delufion, it would
be an Execration. And that will come to pafs, by the diſcovery of fur-
ther light of the Gofpel, by which the prodigious enormities of that
Church, and the pudenda of the Whore will be made manifeft to all the
World; that (Ifay) will come to pafs which is prophefied of, Rev.
17. 16. The ten horns---ſhall hate the whore, and make her defolate, and
naked, and shall eat her flesh, and burn her with fire. They fhall Cart her
as the mother of abominations, as a common ftrumpet throughout
Christendom.
6. If the Papacy, the Hierarchy of Rome, of which the Pope is the
Head, be fuch as hath been defcribed by Paul, then there can be no
peace with Rome, no Communion with Rome: How can there be Peace
faid Jebu to Joram, 2 Kings 9. 22. as long as the Whoredoms of Jeze-
bel are fo many? What peace can there be with that Church which is
the Mother of Harlots, and abominations of the earth? Rev. 17.5.
What peace can there be with that Body Politick, which is the greateſt
enemy of Jefus Chrift upon earth? What peace can there be between
the followers of the Beaſt, Rev. 13. 3, 4, 15, 16, &c. and us adorers
and admirers, and the followers of the Lamb? Rev. 14. 1, 2,3,4. They
are flatly oppofite the one to the other, the one having the mark of the
Beaft in their right hand and foreheads; the other the name of the Fa-
ther, and of the Lamb (fo fome Copies have it) written in their
foreheads, who did own and publifh defiance to each other: So that
we may fay as it is, 2 Cor. 6. 16. What agreement bath the Temple of
God with Idols? And very. 14. 15. What Communion hath light with
darkneſs, Chrift and Belial, Chriftians and Antichriftians, Truth and
Falfhood, the Church of Rome with the Proteftant Churches together?
Bishop Hall in his Book, No Peace with Rome, faith, Sooner may God
create a new Rome, than reform the old. There was a reconciliation
attempted by the Emperours, Ferdinand, and Maximilian; and Caf
Sander,
Serm. IV.
103
The Pope of Rome is Antichrift.
Alta Collo
Sander by their appointment drew a Project, in which he fhewed his
judgment, but without fuccefs. Confultat. Caffandri. It is faid, that at Ratisbon. An.
a meeting at Regenfpurgh, there was an agreement made touching Free- 1541.
will, Original Sin, Juftification, Faith, Merits, Difpenfations, the Mafs, rela pacis, pre-
c. but this held not.
Lindan.de
fat.
The chief
factours of the Church of Rome, are bitterly fet againſt all reconciliation. See Bellarm. de Grat. ¿
bib. arbit. He faith, that we embrace this opinion fo much the more willingly, by how much it
difpleafeth our adverfaries, and eſpecially Calvin. And Maldonat. in c. 6. Joh. was fo much ab-
horring from the Religion of the Proteftants maintained by Calvin, that he faith, That though.
what he held was the fame opinion with Austin and others of the Fathers, yet he rejected it be.
cauſe it was held hy Calvin.
7. If theſe things be fo concerning the Papacy as hath been faid,then
there is matter of admiration and gratitude to all fuch whom God hath
delivered from compliance with or conformity to, or Communion with
that Church, of which the Pope, which is the Man of Sin, the Son of
Perdition, is the Head,whofe coming is after the working of Satan,&c. v.9.
Whofe Members are under his powerful Seduction,and the Judicial Tra-
dition of God to believe a lie to their own eternal damnation, v. 10,11,
12. Their condition muft needs be moft dangerous, who are Mem--
bers of that Church; and therefore it is the greater mercy to be faved
from that Seduction which thoufands are under, whofe Names are not
written in the Lambs book of life, Rev. 13.8. & 17. 8. They are under
the black notes of Reprobation: To be faved from being of their Com-
munion who worship the Beaft, or his Image, and to be of that com-
pany of the Hundred forty-four thousand who are Virgins, and follow.
the Lamb where ever he goes, is worthy of eternal Praifes. When we
find fuch as are under the Seduction of the Man of Sin, the falfe
Prophet, and the Whore, to be under the moft fearful comminations
from God, Rev. 14.9, 10, 11. how they that drink of the Wrath of
God; and in the prefence of the Lord and his holy Angels for ever and
ever; Is it not matter of very great admiration and praiſes, that we.
ſhould be faved from their fin, and fo delivered from their plagues.
8. If the Church of Rome, of which the Pope is the Head, be fuch a
Body, fo corrupt and abominable as hath been fhewed, then it is dan-
gerous and pernicious, to retain any relick of the Man of Sin, that
falfe, erroneous, idolatrous Church, in Doctrine, Worship, or Go-
vernment, which they have pretended to be according to the Word of
God, but have wrefted the Scriptures to their own deftruction, as 2:
3.16. It is dangerous to retain ſuch cuſtoms and ufages in the
Church, whereby we may Symbolize with Rome; How fatal ſeveral
things have been to the publick peace. of the Church, which have been.
derived from Antichrift is too well known, from the divifions, conten-
tions, and perfecutions which have continued to this day. By thefe
very means, the Papacy together with their Religion, have had a party,
Pet.
and
↓
i
104
Serm. IV.
:
The Pope of Rome is Antichrift.
:
:
?
and kept up an intereft among the Proteftant Churches, and alfo a fa-
vourable reſpect among many, who have had a fecret affection for the
Pope and his Religion. Such will not have it that the Pope is Anti-
chrift; and they will needs have it that the Church of Rome is a true
Church: And that the is the Mother-Church, and that we ought to re-
turn to our Mother, with fuch like. What was the cauſe that the Book
of Articles of the Church of Ireland was called in, but becauſe they
declare the Pope to be Antichrift, and the Church of Rome to be no true
Church, and that the Lords day was wholly to be fanctified. So Mon-
tague in his Apelo ad Cæfarem, faid, The Pope or Biſhop of Rome, per-
fonally is not The Antichrift, nor yet the Bishops of Rome Succeffively.
Dr. Heylin in his anfwer to Burton, maintaineth that the Pope is not An-
tichrift. Chriftopher Dove, and Robert Shelford were of the fame mind.
9. Hence it follows that the Proteftant Churches are unjustly charged
with Schiſm in departing from Rome: the Papifts charge us with Schifm
becauſe we depart from them,and will not hold Communion with them;
though there was the moft juft caufe of this departure from them. 1. In
regard they are heretical in their Doctrine, and obftinately perfift in it,
against all convictions to the contrary, for there have been attempts
made to have healed Babylon, but fhe would not be healed, Jer. 51. 8,9.
therefore forfake her. Him that is an Heretick rej. Et, &c. Tit. 3. 10.
2. When a Church becomes idolatrous in her Worſhip, as 2 Cor. 11. 16.
then it is a duty to depart from them that depart from the Truth: upon
Jeroboam's defection and the peoples with him from the true Worſhip of
God, there was a departure from them, by ſuch as fet their hearts to feek
the Lord God of Ifrael. The Church of Rome became moft corrupt and
abominable in her Worſhip, elſe ſhe had not been fet out by the Whore
riding the Beaſt, Rev. 17. 3. 3. When a Church becomes bloody, and
tyrannical, and perfecuting her Members to the death, then there is juft
cauſe of departing from them. Look on the Church of Rome fet forth by
the firſt and ſecond Beaft, Rev. 13. 1, 2,--11, &c. both which make
up
one Antichrift; fee how cruel and bloody that Church is: So where it
is fet out by the Whore, Rev. 17. 5, 6. drunk with the blood of Saints,
there is fignified a juft caufe of departure from her. 4. When a Church
groweth wholly corrupt and debauched in her Morals, very vicious and
fcandalous in the lives of Governours and Members, then depart; 2 Tim.
3. 1,---5, there 19 abominations, or thereabout,fpoken of, of which many
ſhould be guilty, from fuch turn away; though they had a form of God-
linefs, fince they did deny the power of it. I'le make no apology that I
have put your patience fo much to it, but this, That the Man of Sin, with
whom I have had to do, is the moſt unruly Beaſt that ever was, and hath
put the whole World into a diferder and confufion. And though I have
exerciſed your patience while I have been Preaching on this Beaft; yet I
wifh and pray that your patience may not be put to it by this Beaft, as
Rev. 13.7. But if it fhould pleaſe God to let loofe this Beaft upon you,
my prayer is, that it may be faid of you, as it was of them, verf. 10. Be-
bold the Faith and Patience of the Saints.
SERM.
}
SERMON V
The SCRIPTURE to be read by the
Common People.
T
HE Controverfie before us is, Whether the Scriptures are
to be read and heard, of, and by the Lay-people? and whe-
ther they are to be tranflated into the Vulgar Tongues
the Papiits deny, we affirm. My bufinefs will lye in three
Propofitions.
I. That the People are to hear and read the Scriptures.
II. That therefore the Scripture is:the Word of God was written for
them, and to them.
III. Therefore it is to be tranflated into Vulgar Tongues.
The firft is an exprefs Precept; the fecond is a reaſon to prove the
firft; the third is an Inference from both.
And ſeriouſly when I have been mufing upon this question, I profefs
heartily I have been furprized with amazement, how fuch a Contro-
vérfie ſhould ariſe amongst Chriftians (if Chriftians). Might not a man
as well difpute whether a Carpenter fhould have his Line and Rule to
work by? or a Soldier wear his Sword in the midſt of Enemies? Shall
I queſtion whether the Air be neceffary for Breath, or Bread for Life,
or the Light of the Sun for our Secular Affairs? Sure enough the Word
of God is all this, a Rule moft perfect, a Sword moft victorious, Air
moft fragrant, Food moft wholfome, and Light moft clear; the Word
of an Angel precifely confidered, is no ground for Faith, nor Rule for
life, duty, and worship. The Word of God read and heard (faith our
Church) is fo great a good, that the benefits arifing therebence are inex-
preffible, unconceivable; the Bible (faith that painful, pious, learned Bi-
fhop Hooper) Why, (faith he) God in Heaven, and the King in Earth bath
not a greater friend than the Bible, in his Epiftle Dedicatory to King
Edward the Sixth. But I fhall fay no more of theſe, nor of any Prote-
ftants, becauſe they are parties, and therefore their Teftimony,though
moft true,is not proper. This Word is for the Soul, and is not the Soul
more than Life; this light is to give the knowledg of the Glory of God
P
in
1
105..
106
The Scriptures to be read by the Common-People. Serm.V.
in the face of Jefus Chrift; and is not this infinitely beyond all our natu-
ral and civil concerns? all theſe things here below, either within us or
without us are fhort-lived and vexation, but this makes a Man wife,
and that to Salvation,and that through the Knowledg of and Faith in
our Lord Jefus. And after all this and much more that might be faid con-
cerning this treaſury of all Wiſdom and Knowledg,fhall it be a queſtion
whether the People fo highly concerned in theſe things, fhall they hear
or read the Scripture? this is to me is wonderful; But the queftion is put
beyond all queſtion as to our adverſaries, 'tis defined, determined by
the Council (as they call it) of Trent in the negative, that the Lay-peo-
ple ſhall not read, or hear the Scriptures read, no, nor have a Bible in
the Vulgar Tongue under great Penalties; nay, the Prieſt reads it not in
their publick Worship. The words are thefe, Si quis legere aut habere
præfumpferit; If any fhall prefume to read or have a Bible; what then ?
why,the penalty is this, abfolutionem peccatorum percipere non poffet; he
may not,nay he cannot,be abfolved from his fins,they exclude fuch a man
from remifiion of his fins; it feems the reading of the Bible is a fin un-
pardonable. The people are taught to believe, That what the Pope binds
on Earth is bound in Heaven; fure then (I judg this muſt be the fence
of the Canon, (viz.). If a man that reads the Scripture, or hath a Bible
in his Houſe comes to confeffion and is abfolved, that Abſolution is in-
valid; he is not fubjectum capax,he doth ponere obićem, there is a bar lies
in his way to hinder his Abfolution, and that bar is his reading or ha-
ving the holy Bible. My reaſon is this, though he had a thouſand Bi-
bles, and did confefs it to the Prieft as his fault, he would abfolve him,
and the Abſolution would ſtand good; fo that to have a Bible and read
it, puts a man into the ftate of Damnation, and no man can read
the Scriptures but under the greateſt penalty, ſe. under the pain of
Damnation. By this Trent Conciliabulum, Conventicle, you fee,Wo be
to the Bible, and all the friends thereof; Bened. Furret in his Preface to
the Index, Lib. Prob.& expurg.tells us, that Mifericordie erga Dei librum
nullus locus eft; There is no place of mercy left to the Book of God:Men
fly from the Gofpel (faith he) in the Italian or Spanish Tongue, Reſte
citius, faſter than they would run from the plague of Peftilence..
But you will fay the Councils prohibition of the Bible is with a limi-
tation, viz. If you have a Bible without a licenſe from the Bishop;
they do not forbid licenfed men the reading, and therefore wrong them
not.
I answer, 'tis true they do fpeak to that purpoſe, I will not wrong
them, but give me leave to do the truth and you right by telling you,
that their pretence of a licenfe is a very flam, a meer gullery, an abo-
minable cheat, as I fhall fhew you in its place.
Further, that this Book may not ſpread abroad; the High-Prieft and
Elders in this Council ftraitly charge and command all Book-ſellers and
all Dealers in Books, that they fell not or any other way part with any
one
Serm. V. The Scriptures to be read by the Common-People.
107
ľ
one of theſe Books to any perfon upon the forfeiture of the price of the
faid Books, and to undergo all other puniſhment according to the arbi-
trium, will and pleaſure of the Bifhop. I confefs this is drawn up very
cunningly with much craft, as indeed all their Doctrines are expreffed
with artifice and fubtilty. But if you read the Mandate of the Archbi-
ſhop of Toledo by the Authority of Paul the fifth, there the punishment
is this, fc. For the first time he shall be punished, fufpenfione Officii, fufpen-
fion from his Office, lofs of his trade for two years, banishment twelve miles
from the Town, ubi Bibliopolium habuit, for two years, and fined 1200
Ducats, Mille ducentorum Ducatorum multa puniendus; this for the first
fault. But for the fecond time, fi recidat, then the punishment to be dou-
bled,and other punishments, ex Inquifitoris arbitrio eroganda, according
to the will of the Inquifitor; and all this, Si quis babere aut emere vel ven-
dere aufit; if any dare be fo hardy as to have, or buy, or fell a Bible. And
thofe Traders that are not fo skilful as to underſtand the Catalogue of
Books prohibited, muft either take a man of skill into their Shop, or fut
up their Shop-windows; for whofoever ſhall offend in this cafe, though
per neglectum, or ignorantiam, a pœna, nulla ratione exemptum iri,though
they offend through neglect or unskilfulneſs ſhall not be exempted from punish-
ment upon any account whatsoever. And Paul the fifth by his Breve fub
annulo Pifcatoris dated at Rome, 1612, forbids all perfons, Ne legant
aut teneant, that they should not read or keep thofe Books under the punish-
ment of the greater Excommunication,and other Cenfures; but bring them
by, a certain day to be prefixed by the holy Inquifitor General, into the
holy Office of the Inquifition; and accordingly the ſaid Inquifitor in his
Pontificalibus fpecifies in his Mandate this to be done within ninty days,
all Books prohibited in the Index to be brought into the Office: Now a-
mongſt the Books in the Index, which are prohibited by Pontifical
Authority, the Bible is the fpecial Book forbidden. And to make all fure
as much as may be by men and others, there are towards a hundred of
Latin Verfions of the Bible prohibited in this Catalogue; and to be
yet more fure that the Bible of all Books may not efcape, this Inquifi-
tor General by the Popes Authority doth call in not only Books
prohibited in the Index, but Librum aut libros in Regulis Generalibus
comprehenfos; Book or Books comprehended in the General Rules. Now the
fourth General Rule (obferve I pray) is made folely against the Bible in
any vulgar Tongue, they are not to be endured; nay againſt any parts
of it, as fuppofe fome of Davids Pfalms, or fome of Pauls Epiftles;
nay, whether they be printed, or written, five excafa, five manufcriptas
nay, all Summaries or brief heads of the Bible; nay,quantumvis hiſtorica,
although it be a Compendium of the Hiftorical parts of it, all is for
bidden. And if any man of what calling or dignity foever, be he Biſhop
or Patriarch, be he Marquefs or Duke, (where is the Tradefman or Far-
mer,or Gentleman now?) if any of thefe fhall dare the contrary, they
are rebells to our Mandate, immorigeri, diſobedient to boly Church, and
P 2
Thall
108
The Scripture to be read by the Common-People. Serm. V.
fhall be fufpect of Heretical pravity; and I promiſe you that is a fair
way to the Inquifition; .e. the lofs of liberty, pains of the body, for-
feiture of goods, and lofs of life ut plurimum.
Object. But whatever you fay, the Council doth permit reading the Bible
in the Vulgar Tongue, provided you have a licenfè.
Anfw. I told you before, this licenſe was a meer blind, a fallacy, a
flam: But becaufe I am in hand with my Author,and to ftay your fto-
machs till I come to handle this in its due place, for prefent I will only
tell you this, (viz.) That Pope Paul the fifth in his Breve lately quoted
doth recal all fuch Licenfes. I will give you the fum of it, it begins
thus, Ad futuram rei memoriam; Since as we understand the Licenfes of
reading the Books of Hereticks, or Books fufpected of Herefie, or Books o-
therwiſe prohibited and condemned, (there comes in the Bible); ob-
tained under certain pretences; do too much increaſe in the Kingdoms of
Spain, (in Regnis Hifpaniarum), and understanding, that there is more
danger to the unlearned than profit to the learned, by, and from the ſaid Li-
cenſes; we therefore upon whom the burden of watching over the Lords
flock is incumbent, being willing to provide a feaſonable remedy, and walking
in the fteps of our Predeceffors Popes of Rome (mark that for anon,
we do annul, caffe, revoke, Irritamus & viribus penitus evacuamus
utterly make void all fuch Licenſes, Faculties and Grants, and by the te
nour of thefe prefents we do decife and declare the fame to be caffate, void:
and null, eafque nemini fuffragari poffe; granted by whomsoever, whether
our Predeceffors, our Selves, our Penitentiary, Ordinaries, or Bishops whom-
foever, and granted to what perfons foever, whether Abbots, Patriarchs,
Marqueffes, Dukes, or any other perfons Ecclefiaftick,or Mundane;
cunque autoritate fulgeant, whether they have had their Licenie by
Letters Apoftolical, in form of a Breve under the Seal, or any other pe-
culiar way to make the Licenſe firm and lafting, we revoke and annul
all to the utmoſt.
qua
Non obftantibus conftitutionibus, Ordinationibus Apoftolicis, any Con-
ftitutions and Ordinations Apoftolical to the contrary in any wife notwith- -
Standing, under the pains and cenfures of the Church to the highest; & in-
vocato fi opus eft brachio fæculari, (i.e. under the penalty of a Fayl, a
Dungeon,a Faggot); and we command All Archbishops, &c. to take care
that theſe ourLetters be forthwith published in allProvinces,Cities,Dioceſſes;
abfque alia requifitione eis defuper facienda, i.e. without demurring,difpu
ting, demanding why or wherefore. Here is fure work, not a crevife,
a chink left unftopped. Do you not fee what care here is taken to fup-
prefs all Licenfes, nay though under the Popes Seal? See what a roar-
ing Bull here is, and what is your Licenſe now, I pray? a Fig-leaf. In
the midft of this Breve his Holiness gives a Mandamus to the Inquifitor-
General, the Archbishop of Toledo to profecute this Breve to the ut-
molt, not to ſuffer any perfon though never fo great to have or keep, or
read,or buy, or fell a Bible; which accordingly he did execute,as before.
For
Serm. V. The Scripture to be read by the Common-People.
109
For other Books I am not concerned, for baftardly patches added to
the Fathers, which are many, and caftrations of them, which are grofs;
if I could I may not meddle with that affair. I only take notice of the
Index Expurg. how thefe Fathers of Rome blot out, and command to be
blotted out the fayings of the Ancient Fathers as they are placed in
the Indexes made either by the Interpreters, or the Publiſhers of them:
As for inftance, in Athanafius fet forth Greco-latin; in the Index there
was fet down thus,Scripture facra etiam plebi & Magiftratibus cognofcende;
Deleatur. ie. The Holy Scriptures are to be known even of the Com-
mon-people,and the Magiftrates;blot that out lay they: Again,Scriptura
facra ita clara eft ut quifque, &c. The Holy Scripture is ſo plain that any one
may understand,blot that out. Five more fayings there are about the fuffici-
ency of the Scriptures, and that they only are to be heard; Deleantur,blot
them all out; theſe Sentences will puzzle young Students, confirm the
Hereticks: But indeed the true reafon is they will difcover our wicked-
nefs and herefies. So they deal with St. Auftins works,Bafileæ ex Officina
Froben. Purgatorium non inveniri in Scriptura, Purgatory not to be found
in the Scripture; Deleatur, let it be expunged fay they; and good rea-
fon, for fuch paffages will make your Kitchin cold. And fpecial order
is given by thefe Fathers that care be taken to blot out all fuch paſſages,
Ex quocunque alio indice: fpecially 4th. Edit. there named, & ex aliis fi-
milibus; and Lib. 2. de Bapt.cont. Donat. there is this fhort paffage, Non
eft in Evangelio; there is no fuch thing in the Gospel, Dele, blot it out.
So they ferve Chryfoftom, Bafileæ ex Offic. Frob. 1558, Sine Scriptura ni-
bil afferendum; Scripture Divine omnibus volentibus pervia & faciles;
Scripturarum lectio omnibus: Scripturas continere omnia, Scripturas legere,
omnibus etiam; with fome others, as Apoftolorum Doctrina facilis & omni-
bus pervia: i.e. The Scriptures are plain to the willing, they are to be read
of all, even Artificers, the Scriptures contain all things neceffary, and the
like; away with thefe fays Holy Mother Church, blot them out every
one, and good reaſon, for open that door once, then farewell all. Hi-
therto we have had two Acts of the Pope and his Council, one to call
in the Bibles condemned that were abroad; the other to prevent their
going abroad for the future, but all too late: Alas this would not do,
therefore they take two other courfes; the first was this, The holy Sy-
nod decreeth that no man dare (audeat) to interpret or expound Scripture
in another fenfe, fave that,quam fancta mater Ecclefia tenuit, which holy
Mother-Church bath bolden, and doth bold; whoſe right it is (cuias eft) to
whom it belongs to judg of the interpretation of the holy Scripture:although
fuch interpretations were never uttered before,they that fhall oppofe this
let them be declared by the Ordinaries, and punished according to the Sta-
tutes. So that if the Pope(for he is the Church,as you muſt know) fhall
affirm, Job.21. 16. Pafce oves Peter feed my Sheep; if he ſhall ſay that
the meaning of that Text is this, that by thefe words our Lord Chrift
gave to Peter an Univerfal Headship over the Church, and in ordine ad
>
Spiritu
110
The Scriptures to be read by the Common-People. Serm. V.
Spiritualia, a Soveraignty abfolute over all Kings to plant and pluck up,
and that all this Power is given to the Pope as Peters Succeffor; why
then you are to believe it, you must not take any other fenfe,though this
be non-ſenſe and never heard of before, that is all one.
So the fecond Council of Nice, quoted and approved by the Council
of Trent, countenanced by the Legats and Lies of Adrian the firft,
proves Images to be worshipped, thus, No man lights a candles and puts
it under a bushel, therefore the boly Images are to be placed upon the Al-
tars; O res inconfequens & rifu digna, ſaid Carolus Magnus. But what is
that, let it be never fo ridiculous and worthy to be hiffed at; you may
not dare to take any other fenfe, you may not quarrel at the Inference,
though it be monftroufly irrational; if you do, they have two Swords,
and with one they will cut you off from the Church, and with the other,
fc. the Secular, they will cut you off from the Earth; for the Church
faith, That is the meaning of Ecce duo gladii,Behold here are two Swords ;
the one fhall unchriftian you, and the other fhall unman you.
The ſecond courſe the Council hath taken to help themſelves, is this;
They have added to the Holy Bible (defpairing of any relief there) the
Apocrypha, and make Tobias and Judith, and the two Maccabees, with
the reft of the Stories of Bell and the Dragon, a Rule for Faith and Life, ¨
and whoſoever ſhall not take them for the Word of God, Sacred and
Canonical, they curfe him, let him be Anathema; they fend a man to
Hell, if he refufe Toby. They have alſo ſtitched or patched to the Holy
Bible their Traditions under the name of Apoftolical, containing mat-
ters appertaining to Faith and Life; and thefe Traditions (which are in
fcriniis pectoris Pape), under lock and key in the Popes breaft, they com-
mand under the pain of Anathema to be received pari Pietatis affe&u &
reverentia, with an equal pious affection and reverence as we receive
the Word of God. Oh horrible!
The firft of theſe courfes, viz. to oblige men to underſtand Scrip-
tures as the Church; ie. the Pope expounds them, this is a reproach
to the reaſon of Mankind; Bubalum eum eſſe non bominem, it degrades
men into brutes. The fecond goes higher, and is a reproach to the
Sovereignty, Goodness, Wiſdom, Faithfulneſs of our Lord Jefus.They
do by this means horribly reproach the Apoftles; for if the Adminiftra-
tion of the Sacrament under one kind, and Invocation of Saints, Me-
rit of works, Worſhip in an unknown Tongue, with others; if thefe
be Traditions as their learned men fay, and if their Traditions be Apo-
ftolical from the mouth of Chrift, and dictates of the bleffed Spirit as
the Council faith; Oh then what an ugly and black reproach is here caſt
upon the Apoſtles: nay, it is a moſt prodigious blafphemy againſt the
Lord Chrift, and his holy Spirit, that the Apoftles fhould teach, and
practiſe, and write one thing to the Churches, and after whiſper the
clean contrary to fome others who fhould convey it by word of mouth
to pofterity.
Any
Serm. V. The Scriptures to be read by the Common-People.
III
Any man fees that theſe four points of Faith which they would prove
by Tradition are directly contrary to what the Apoftles preached and
practifed, and wrote to the Churches. But this is not my bufinefs, I
only touch upon this.
But perhaps you will demand upon what reaſon the Council did thus
decree? I Anſwer, they tell you, ft. cum experimento manifeftum fit, 'tis
manifeft by experience that the fufferance of the Bible in the vulgar tongue,
doth more harm than good through mens rashness; Ergo we forbid it: A
doughty reaſon, no queftion of it! as if fome Souldiers raſhly abuſing
their weapons, therefore the General ſhould command, and that upon
grievous penalties, and that when they are faced by their deadly ene-
mies, all the Army to be difarmed. Should a Proteftant decree againſt
Prayer, becauſe Prayers of Papifts are blafphemous? or against the ufe
of the Lords Supper, becauſe the Mafs is Impious and Idolatrous?
What decrees were theſe? Muft Gods appointment be anulled, becauſe
of mens abuſe.? Why did they not decree that men fhould be prohibit-
ed the uſe of the light of the Sun by day, and Moon by night, becauſe
thieves and others abufe it? Doubtlefs fuch Decrees had not been fo.ir-
rational and mischievous as this; for that light is for my body, for the
face and converfe with man, for my Secular affairs, and but for a time:
but the light of the. Scriptures (which they forbid with a curfe) is for
my Soul, for the face of Jefus, for Spiritual concerns, and for Eternity..
The truth of the cafe is this, the experience of the Council was of that
kind which: Demetrius and the Craftsmen feared would be theirs; if Paul
be fuffered, down goes Diana, and our Market is fpoiled. I will tell you
as briefly and as fully as I can the ftory of this experience.
About the year 1516, the Friars are fent by Leo 10th. abroad with
their Pardons to raiſe money. for his Holiness, Indulgences for horrid
Sins are fold at eafie rates. Into Germany come. the Friars, Luther (who
had fome years before quitted the ftudy of the Law, and applied him--
felf to the cloſe and daily ſtudy of the Scriptures, and had been bleſſed
with ſome tafte of the Righteoufnefs of Jefus Christ, unexpectedly be-
gan to ftir against thefe Pardon-mongers; yet at firft very mildly, not
fimply againſt the thing, but againſt the impudence and covetoufrefs
of the Friars: the Friars feornfully and publickly traduce Luther, he
takes heart, and begins to difpute, write and preach against them; this
fpark thus blown fuddenly becomes a great flame. The Pope begins to
form, and writes about this affair to Cardinal Cajetan; Cajetan difputes -
Luther, and quotes against him the Bull of Clement the fixth, which runs:
thus, Whereas,una guttula, one drop of the Blood of Christ had been fufficia
ent for Redemption, and streams of Blood came from bis Bodys all that Bloed!
which was over and above, Chrift bad depofited as a precious treasure in the
hand of Peter, Claviger (the Key-keeper of Heaven and to his Succeffor,
to be difpenfed, (i.e. to be fold to Penitents; and fo likewife the fur
plufage of the Merits of the Virgin Mary, and all the Saints, Tanquans :
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The Scripture to be read by the Common-People. Serm.V.
inexhaufta condonandi materia, an inexhaustible ſtore-houſe of Pardons.Lu-
ther refels the Bull by Scripture; Frederick of Saxony fhews him favour,
the University of Wittemberg defends him; Frederick the Duke,of Saxa-
ny fends him Cajetans Letter; Luther intreats the Controverfie may be
decided in Germany; the Emperour fummoned him upon fafe conduct
to appear at Worms; accordingly he appears, there in the Imperial Af-
fembly, and after in the Lodgings of an Archbishop before fome other
Princes; he humbly but vehemently offers himſelf to be tried by the
Scriptures, or evident Reafon; he is banished Germany, and appeals to a
General Council; the Pope fears a Council as the ſhadow of death. All
this and much more was done in five years, it was day-light all abroad
in feveral places by this time; the Gofpel had difpelled the darkness of
Popery without any great noife or buftle. The Council of Trent con-
vened not till the year 1546, about thirty years after the Preaching of
the Goſpel began, and was carried on by men of renown, for learning,
piety and pains; the Council prohibits the Bible ob temeritatem, for
the rashness of men, but doth not tell us what men, nor in what. Our
excellent and learned Tranflators in their Epift. Dedicat. to King
James fay, that they expect to be maligned for their work by the Papists,
because they defire to keep the people in ignorance and darkness. Dr. White
in his defence, cap. 51. faith, That from mens raſhneſs they dishonestly,
nay most dishonestly,conclude the utter fuppreffing of the Scriptares, not that
they care how they are uſed, (for never any men ufed them fo vilely´as
themſelves,either in applying, reviling, or corrupting of them); but be-
cauſe they are mad at the Bible which difcovers their herefte.
And if ever they get power again,'tis probable (they may learn more
wit by their experience, and Rome Papal may ſerve the Book of God,
as Rome-Pagan ferved the Oracles of the Sybils heretofore; namely, take
it out of their Popish World, and chain it faft in the Vatican, there to
be infpected only by a few Confidents, and to be expounded as the
Pope pleafeth. Origen ſaid of old that the reading of the Scriptures was
the torment of the Devil; fure it torments fome body elfe of later years,
but in Origens time it was not fo; the Bible burns the Devil, and the
Pope burns the Bible.
Thus we have ſeen the Council biting fore, but not opening much;
that is left to their Doctors, whofe clamours have been loud and impor-
tunate, and their tongues fet on fire from beneath against this holy
Word from that day to this. They that do evil hate the light, the thief
curſeth the Candle, the Malefactor would diſpatch his Judg; the de-
fign of theſe Doctors is to make the most found and fully perfect Scrip-
ture to be as the people at the Pool of Betheſda, halt, blind, lame, wi-
thered. Alb. Pigh. a prime man (I promiſe you) gives this advice; They
fhould (declamitare) often declaim against the Scripture, and that Rheto-
ricis artificiis, with Rhetorical artifices and flourishes complain of their
difficulty, darkness, shortness,lameness, imperfections, blemishes; on t'other
fide
Serm.V. The Scripture to be read by the Common-People.
113
t
i
fide they ſhould ſtrenuouſly contend for the neceffity, authority, certainty,
perfection, clearness, of Traditions unwritten; and then,nullo negotio, no
doubt they shall eafily carry the day. And what Pighius advifed his fel-
lows to do, he practiſed himſelf ſufficiently. Andradius a great fickler
in the Council, and a daring-man, takes the fame courſe, and good
reaſon, for he confeffeth, That many and weighty points too of their Reli-
gion would reel and stagger, if they were not fupported by Traditions.Orthod.
Explic. lib.2.
Čanus a confiderable man Biſhop of the Canaries tells his fellows,
That there is more force and strength to confute Hereticks in Traditions,than
in the Scripture. And after that he had wrefted the Fathers, compared
his adverfaries to the Devil, quoting Scripture, alledged Plato and
Farguin to juftifie their practice, fpit his venom into the face of the Bi-
ble, and urged a non-fenfical argument, viz. Dabo legem, I will put my
Law in their hearts; Ergo, there are Traditions. I fay after this ftuff he
tells us the reaſon of it, Quorfum bac? (faith he) nempe,omnem ferme dif-
putationem,&c.that well-nigh all diſputation with Hereticks is to be decided
rather by Tradition than Scripture: Lib.3. Com. loc.c.3. That is,in plain
English, we muft refolve our Faith and Practice in the things of God
into the Popes breaſt, rather than into the word of Jeſus Chriſt.
So likewife Briftom teaching his Scholar how to grapple with the
Proteftants, teacheth him thus; That he must first get the proud Hereticks
out of the weak and falſe caſtle of only Scripture, (do you not obſerve his
reverence? he calls the Scripture weak and falfe, Os durum & impium!)
and bring him into the plain field of Traditions, and then the cowards will
run; i.e. fet the Pope in the Throne, and Chrift at his Foot-ftool, and
then no doubt of the victory. For you must know the Pope hath the
plenitude of all Power,to mint and ftamp Traditions, to allow Miracles,
and to expound Councils and Fathers as he pleaſeth, and then all is our
own. Bristow ult. Mot.
I am weary of this, it were endleſs to repeat their Blafphemies in ad-
vancing the Papacy, and abufing Scripture. I will name but one Doctor
more,v when I have told you a Story out of a good Author. About the
year 1523, ſeven years after Luther began to preach, they were fo mad
against the Scriptures, and fo vexed at the light, that they burned two
Auftin Friars at Bruffels, only for this, that they preferred the Scriptures
above the Popes Decrees. There appears nothing elfe in the Hiftory, Cum
in eo perfifterent, damnati funt capitis & exufti; Sleidan. Commen. lib.4.
Send men out of the World in fiery flames, becauſe they will prefer
Chrift the Lord above the Pope! this is fomewhat hard.
The Doctor (I mean) is Coster the Jefuit, he in his Enchir. cap.1. di-
vides Gods Word into three Parts: The firft Part is that which he wrote
himfelf in the two Tables. The fecond Part that which he commanded to
be wrote by other s;the Old and New Testament. The third Part,that which
be neither wrote himself, nor rehearsed to others, but left it to them to do
е
them.
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The Scriptures to be read by the Common-People. Serm.V.
themſelves, as Traditions, the Popes Decrees, and the Decrees of Councils.
And he makes this Application of his Diftinction, that many things of
Faith are wanting in the two former, (very good, it feems God by him-
felf, and by his Prophets and Apoftles gives out his mind defectively);
neither would Chrift have his Church depend upon them; (Oh horrible da-
ringneſs)! The latter (faith he) viz. the Traditions and Popes Decrees are
the beſt Scripture, the Judg of Controverfies, the Expofitor of the Bible,and
that whereupon we must wholly depend. That is,blot out the Sun,and fet up a
ftinking Farthing-candle, this is the deûgn. However you may obferve
in a few words a great deal of blafphemy, and fome honefty: the Blaf-
phemy lies in thefe particulars. . That God hath revealed his will
fhort and fcanting; a horrid reproach to the glory of his Wifdom and
Mercy! 2. That the Lord Chrift would not have us truft to his Word;
a moft vile reproach to his Care and Faithfulneſs over his own Houfe. !
3. That mufty, dufty Traditions, and the Popes Decrees are the Word
of God. 4. That the Decrees of men, of whom fome have been Ne-
gromancers, Converfers with the Devil, Poyfeners, Murtherers, Adulterers,
nay Traytors, Blood-fuppers, Ignorant, are the Rule of Faith: The
Honefty is in this, that he joyns hand in hand, together Traditions and
Popes Decrees, and well they may, for they are brethren, and have
one and the fame Parent. 2. In that he confeffeth that Traditions
were not rehearsed or delivered from God by word of mouth; and
therefore the Council of Trent put a fad and miſerable blind and cheat
upon Princes and People, while they fay that Traditions were either
fpoken by Chrift, or dictated by the Holy Ghoft.
Left any man ſhould ſay that theſe Doctors were private men, which
is their common and laft fhift, I will fhut up all with their new Creed.
Know then, that Paul the 4th. fet forth a Creed of his own, confifting
of Twelve Articles, added to the Twelve of the Creed, called the A-
poſtles; out of which I fhall take only three, proper to my buſineſs.
The title of it is,The publick profeffion of the Orthodox faith to be uniformly
obferved and profeffed. The firft Article is, The Apoftolick and Ecclefiaftical
Traditions, and other Obfervances and Conftitutions of that Church do I
firmly admit and embrace.
2. Art. Also the Sacred Scriptures do I admit according to that fenfe
which our Mother the Church bath holden, and doth hold, whofe right it is
to judg of the true fence and interpretation of the Scriptures.
3. Art. Ido vom and fwear true obedience to the Bishop of Rome, and
all other things likewife do I undoubtingly, receive and confefs, which are deli-
vered, defined and declared by the facred Canons and General Councils, efpe-
cially the holy Council of Trent; and withal I condemn, reject and accurfe
all things that are contrary hereunto; and all Herefies whatfoever condem-
ned, rejected, and accurfed by the Church. And this true Catholick Faith
I will maintain inviolate to the laft gafp; and I will take care of thofe which
all be under me, or fuck as Ihall have charge over in my calling,to be bolden,
taught
L
Serm. V. The Scriptures to be read by the Common-People.
115
taught or preached to the uttermost of my power; this I promiſe, vow and
fwear; So God be help me, and his holy Goſpel.
Thus the Bow is bent, and the Arrow upon the ftring to fhoot
through the heart of the Scripture, the foundations of the Prophets and
Apoftles muſt be caft down, or elſe Babel will fall; there is the origine
of theſe and ſuch like out-ragious reproaches upon the Oracles of the
bleffed God: Pafs over to the Ifles of Chittim, go to Kedar, Did ever
any Nation do this to their Oracles? Did the Pagans ever do fuch indig-
nities to the dictates of their Druides? or their Brachmans? or the
Turks to their Alchoran?
This Controverfie then, whether the People of God ſhould read and
hear the Word of God, (which would make a man wonder that ever
fuch a queftion ſhould be moved,the duty being ſo folemnly enjoyned,
the practice of it fo neceffary, the fruit of it fo profitable, which made
David wifer than his Enemies, than his Teachers, than the Aged, better
to him than all treaſures, sweeter than the boney-comb.) I fay this Con-
troverfie fhall through Gods affiftance difcufs and deliver you my
thoughts upon it from the 1 Theff. 5.27. that is my Text.
I
1 Thef. 5.27. I charge you by the Lord that this Epistle be
read to all the holy Brethren.
His Text is a Conftitution Scriptural, one of the true Canons of
the Apoftles, directly oppofite to the Conftitutions of the Pope,
and the Canons of the Council of Trent,as we fhall fee by and by. It may
be refolved into theſe parts;
1. An Injunction to a Duty, that is Reading, that it be read.
2. The fubject or matter to be read, that is, this Epistle. And by
the fame reafon all the reft,for the wit of all the Jefuits in the World can-
not frame an Objection againſt the Reading of any, which may not be as
well made againſt the reading of this one.
3. The Object or Parties to whom,the holy Brethren, i.e. the People.
4. The Extent, to all, all the holy Brethren.
5. The Solemnity of this Injunction, I charge you, not I befecch, or
intreat, or I exhort, (as fometimes he doth), but I charge; and that
not fimply a bare charge, but the higheft that can be, and the only time
that ever Paul did give this which is fo high, that none can be higher.
He doth indeed charge Timothy folemnly, 1 Tim. 6. 13. but there it is,
before ivdarov to bit, in the presence of God; but in my Text it is Tos
núelov, i.e. vñ rày xúgiov, by the Lord; there it is gymw, præcipio,
I charge, I command, but here it is, benile, I charge, I adjure, exile,
is juramento obftringo, it hath the force of an Oath, and that under the
curfe
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The Scripture to be read by the Common-People. Serm. V.
curfe, I adjure thee, (faith the High Prieft) to our Lord Chriſt, Mat. 26.
63. ¿Fogxilw oe, I adjure thee by the living God tell us; implying an Exc-
ération in cafe of fpeaking falfly. The Apoftle Paul doth not deal with
them in this place, obfecrando, as the Latins ufed to do, per Deos Deaf-
que omnes, as fome think; (yet even in that fenſe the words had been
very vehement, and in cafe of failure of not reading would import ven-
geance on them for it), but here he deals execrando, his charge hath the
form of an Oath, obliging under pain of the curfe, and fo Dr. Ham-
mond renders it: 1 in Hiphil, is literally and critically to make
fear,to adjure; and is expreffed by Pauls, gxi, 1 Theff.5.27.I bind
you under the curfe of God that this Epiftle be read. The Law con-..
cerning this we have Numb. 5. 21. where we have not fimply an Exe-
cration, but there we have the Oath of Execration: Thus he upon.
Mat. 26. note 1..
The Text thus explained(methinks), among fober men fhould quick-
ly decide the Controverfie; For whether we fhould obey the Lord Chriſt,
or the Council of Trent? Whether we ſhould believe Paul the Apoftle
Speaking by the Holy Ghoft, or Paul the Pope fpeaking by a pack of
Parafites,judg ye: Which curfe of the two fhould we dread, this of God
in the Text, or that of Man at Trent? Surely there is no difficulty to
determine this point.
?
The words thus opened will to our bufinefs afford us three Obferva
bles; 1. The ſtate of the ſeries of Popes or Antichrift. 2. His. Cha-
racter. 3. His Confutation.
1. His state is a fate accurfed; I offer my proof thus. They that do
not read the Scriptures to the People in the vulgar Tongue, according
to the duty of their Office,nor fuffer the people to read themſelves; nay,
that do prohibit them to have a Bible, and that by a fevere Law under a
grievous penalty; thefe for fo doing are bound under the curfe of God;
But Antichrift doth all this: Therefore the ftate of Antichrift is a cur-
fed ftate. The Propofition or Major is the Text, the Truth of God; the
Affumption is notorious, the Practice of Rome or Antichrift: The Con-
clufion is regular and natural...
Add to this the wo our Lord Jefus denounceth againſt the Scribes
and Pharifees, Mat. 23.13. becauſe they did but up the Kingdom of
Heaven, took away the key of knowledg. Luk. 11. 52. They neither went
in themſelves,nor ſuffered thoſe that were entring to go in; yet thefe never
fuppreffed the Bible in their own Tongue, much lefs prohibited the
reading of it by the People; neither did the Scribes omit the reading
of it to the People. The Argument holds from the lefs to the greater ;-
in both theſe the Scribes were Saints in compariſon to the Popish Doct-
ors, and the non-expounding by far a lefs fin than the prohibition, and
that by a Law under grievous penalty, nay death it felf, as it will ap-
pear anon.
2. Here we have the marks of Antichriſt, Dan. 7. 24. (for it cannot
with
Serm. V. The Scripture to be read by the Common-People.
117
*
with truth and ſenſe be underſtood of any other), faith of him, He fall
think to change times and laws, Sc. of the most High. Paul giveth this
mark of him, He fhall not only exalt himſelf above all Auguftneſs,
(Eißaoua oißas☺, Auguſtus ſc. Cæfur, A&t. 25.21.) not only above the
Emperour and Princes, but 2 Thef. 2. 4. fhews himself as God, fc. in
changing Lams Divine, and making new Laws, new Creeds to bind the
Confcience; this mark is vifible in many particulars. But to my buf
nefs,thus; The Lord Chrift commands the people to fearch the Scriptures
the Pope commands no, no fuch matter. Christ commands them to
fearch Mofes and the Prophets, the Old Teftament; the Pope forbids
them to ſearch either Old, or New. Chrift faith, In them you think to
have eternal life; the Pope faith the contrary, There is more danger of
eternal death. Chrift gives this reafon, they teftifie of me; the Pope
faith, No, they are very dark and obfcure, very fhort and defective, there-
fòre no competent witneſs. Chrift faith, Let my word dwell in you richly;
the Pope faith, No, not dwell, no not in your Houfes. Chrift faith,
teaching and admonishing one another; the Pope faith, Brabling and per-
verting one another. Chrift faith, Whatever you do in word or deed, do it:
according to my word; the Pope faith, Do my word, obferve our De-
crees, or elfe I will burn you. Chrift commands in my Text that this Epi-
ftle be read; the Pope commands the contrary,No reading. Chrift faith,
To all the Brethren; the Pope faith, No, not to any Lord, or Duke, or
Prince; (Francifcus Encanas as learned a man as Spain afforded,was im-
prifoned fifteen Months, expecting death every day, but marveloufly
delivered; only for prefenting the New Teftament in Spanish to the
Emperour Charles the Fifth). Chrift faith, I charge you to read ;
Pope faith, I charge you, you do not read. Chrift faith, I charge you un-
der my curfe; the Pope faith, I charge you not to do it, under the curfe of
the Church. Chrift faith, I charge you under the pain of Hell-fire; the
Pope faith, I charge you do not under the pain of Hell, and the Stake
in Smithfield too.
the
Thus you fee his mark, and 'tis the fame in many other Particulars;
as for inftance, Chrift commands in the Supper, Drink ye all of this; the..
Pope prohibits it, Not a man of you shall drink a drop; but that is ex-
centrical, now it is the bufinefs of another.
3. Here we have the Confutation of the Popish Doctrine and Practice,
and this arifeth out of the Premifes thus: If the Lord Chrift frequently
commands the reading of the Scriptures by the People, and folemnly
charged the reading of them to the People, then Popish Doctrine and
Practice is falfe, and wicked: But Chrift doth do fo; Therefore their
Doctrine is falfe, and their Practice wicked. On the other fide; If the
Premiſes be true that Chrift hath commanded and charged this, then
the Doctrine and Practice of the Proteftants is holy, juft and good;
But Chrift hath fo done: Therefore their Practice is good.Obferve from
hence, That Popery is not only an addition to the Doctrine of Chrift (as
fome
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The Scriptures to be read by the Common-People. Serm. V.
fome pretend) but an Oppofition, a flat Oppofition to it; and where it is an
addition, as in the great buſineſs of Juftification by the Righteoufnefs of
Chrift alone, there the addition is a destruction; 'tis fuch an addition as
Agrippina made to the Meat of Claudius Cefar, ſuch an addition as de-
ftroys Religion, and poyfons the Soul. So the Invocating of God, Me-
ritis & Interceſſione, by the Merits and Interceffion of Saints, and the
formal Invocation of Saints and Angels, requefting their opem & auxi-
lium, (very large words, and the very words of the Council), entrea-
ting their help and affiftance; is not a bare addition, but horrid Blafphe-
my and palpable Idolatry: For which things fake our famous Engliſh
Divines have held the Church of Rome to be no more a true Church,
than a Murderefs and a Whore can be a true Subject, and a true Wife; a
Metaphyfical verity is an idle whimfey in Moral concerns. And they
have held alſo, That a man living and dying a full Papift could not be
faved; every one, faith he, may be faved from Popery, that is not the
buſineſs, but whether he may be faved in it? they fay, No.
In oppofition to the Popish Doctrine this day, I have three things
(as I have told you) to affert. 1. That the Scriptures are to be read
by, and to the People of Chrift. 2. That therefore the Scripture is
Scripture, the Word of God was therefore written. 3. That it is to
be tranflated into the Mother-tongue. The firft is a plain Duty and
conftant Practice. The 2d. is a Reafon to prove it. The laft is a mani-
feft Inference from them both; For if the Word of God were therefore
written that it might be read to and by the People, then it follows of
courſe, that it is lawful, honourable, neceffary to be tranflated; for
if the Shell be not broken, how can we come to the Kernel? if the
Trumpet give an uncertain found who fhall prepare himſelf to the Bat-
tel? if the Stone be not removed from the Wells mouth, how fhall the
Maidens draw Water?
1. Of the firft, Col. 4. 16. When this Epistle is read amongst you,caufe
it to be read in the Church of the Laodiceans; and that ye read also the
Epistle of Laodicea, Ephef. 3. 4. Whereby when you read ye may under-
stand my knowledg in the Mystery of Christ. This Epiftle (it is very pro-
bable) was written to all the Churches of Afia, as that to Corinth was
to all the Churches of Achaia, and it is likely the Epifle to the Laodi-
ceans (being one of thefe Churches) was the fame with this to Ephesus:
If any would fee more of it, he may confult Dr. Ushers Annals, ad annum
Chrifti 64. or Dr. Hammond upon Col. 4. n. a. All that we get by it, is
no more than what we had reafon to believe before for the fubftance:
fc. That this Epiftle was communicated to all the Churches of Afia;
only it feems very probable that this Epiftle was infcribed to the feve-
ral Churches by name, one by one. Now thefe two Texts throw Da-
gon upon the threſhold: For obferve 1.the Apoftle takes it for granted,
that they would read it ;, nay, he commands them to take care that o-
thers may read, and that they read his Epiftle written to others. 2. He
takes
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{
A
takes them for men of underſtanding, he doth not look on them as brutes.
3. Not only underſtanding more obvious Truths, but even the Myſtery
of Chrift; he doth not tell them, thefe are hard, obfcure, they are not
for the vulgar, the rabble, the lay people, in whom there is not meas,
confilium, or ratio, but a meer Bellua multorum capitum, a many-headed,
and a mad-headed Beast. 4. He doth yield or fubmit his own under-
ſtanding of that Myftery to the difcerning of thefe Ephefians. The
third Text fhall be that of James in the Council at Jerufalem, Act. 15.
21. For Mofes of old hath them that preach him, being read in the Syna-
gogue every Sabbath-day: This was the old practife from ancient times,
and fill is, faith James. Again Act. 13. 15. After the reading of the Law
and the Prophets,the Ruler fent to Paul; it being the cuſtom of the Jew-
ish Doctors after reading to expound fome Scripture for the inftructi-
on of the People; fo the Ruler fent to Paul and Barnabus, and Paul
ched, one would think this might fuffice,
·
prea-
The Teftimony of fuch a Council, the univerfal, ancient practiſe of
the Jews in their Worship, practifed by our Lord Jefus, Luk. 4.16. He
went into the Synagogue as his custome was on the Sabbath-day, and tood
up for to read. Again, the Lord Jefus often in his answers to their
queftions appeals to their own reading; very often this is his practife;
for inftance, in the cafe of Divorce,Mat.19.3,4. Have ye not read that he
which made them in the beginning,made them male and female? And again,for
this caufe a man shall forfake father and mother, and they twain shall be one
feb. So when the Children cried, Hofanna, Have ye not read, faith he,
out of the mouths of babes,&c. Mat. 21.16. and 2.42. Did ye never read in
the Scriptures the stone which the builders refuſed? and have ye not read
in the Scripture ſo much as this, What David did when he was hungry,
Luk. 6. 3. how he eat the few-bread, and they that were with him? And
have ye not read in the Law bow the Priest prophane the Temple, and are
blam:lefs? Mat.12. 5. Very frequently he quotes the. Scripture, but
mentions not the Prophet nor the Section, they were fo well acquain
ted by reading, and hearing it read,they knew very well the Text. The
Sadducees put a. cafe out of the Scripture,Mofes faith if a man die,&c.he
tells them, They err, not knowing the Scripture; anſwers their argument
out of the Scripture, appeals to their own reading, Have ye not read :
(faith he) that which was spoken unto you by God, I am the God of Abra---
bam,&c. Mat. 22.31, 32. Pray obferve God ſpake that to Mofes fix-
teen hundred years before they were born; and Chrift faith, God
fpoke it to them,then it did concern them to know it; then they ought
to ufe the means, then they ought to read, Have ye not read rohat God &
Spake to you? So when he ſpeaks of the abomination ſtanding in the holy
place ſpoken of by Daniel the Prophet; he doth not beat them off and
tell them it is dark and difficult, no, but directly the contrary,. Let him
that readeth, understand, faith he, Mat. 3415.And.fo in the Revela
sion (and fure Daniels Prophecy, and Johns Revelation are the difficul
teft
120
The Scripture to be read by the Common-People. Serm.V. ·
teft pieces in the holy Bible), he is fo far from affrighting his People
from reading of it as a thing unfit or dangerous, that he begins the Re-
velation with a Bleffing to the Reader, Bleffed is he that readeth,Rev.1.3.
Yea, but every one cannot read; why then, Bleſſed are they that hear;
but why read and hear? why, that they may understand and keep the fay-
ings of this Book: the fealed Book with ſeven Seals is opened, and in
the little Book the time determined is expreffed by days, months, and
years, and in every of theſe things there is an agreement to a tittle, we
know not indeed where to commence; and I think it is falix nefcientia,
a profitable nefcience; but fure the Book is profitable.
I wonder with what face the Jefuits of Rhemes in their Preface on
their Annotations, could fcurriloufly ſcoff at the Hereticks for reading
the Revelation; did they fet themfelves on purpofe again the Tefti-
mony of Jefus Chrift? They (the Proteftants) read, and to fee out of pride
of heart, and we know what ſpirit they vaunt; the Cantica canticorum, the
Romans and the Apocalyps. Oh ye Jefuits what makes you to rage and
revile, what harm theſe Books do to you! I gueſs this is the reaſon, the
Canticles in a Heavenly way treats of the near Union of the Church te
Jefus Chrift, and her daily Communion with him by Faith, Love, Bleſ-
fing, Prayer, Meditation and Obedience to him. Doth this offend you?
But why I wonder do you mention the Romans, as if it were fo great
a fault for the People of God to read the Romans; avaunt impudence
joyned with ſpight and malice! had you no more difcretion but to tell
the World in print, That, that Epiſtle did torment you? The truth is,
that Epiftle heweth Popery all to pieces; their mincing Original fin,
their curfed diftinction of fins into Venial and Mortal, (which one di-
ftinction ruins more Souls than any one in the World, and brings them
in more gain than any other), their Juftification by Works, their Do-
&trine of Apoftacy, Election conditional, with the reft are all confuted
and confounded by that Epiftle.
Befides in Pauls numerous Salutations of the Saints at Rome in the 16.
chap. he never mentions Peter, nor any-where elſe in the Epiftle, never
mentions his care over them, or pains amongst them, nor their refpect
or duty to him; a fhrewd fufpicion,and it is no way fit the People ſhould
know fo much.
For the Revelation every one knows the reaſon why they cannot a-
bide that Book to be known and read; for there is deſcribed the great
Whore, intoxicating Princes, and the Inhabitants of the Earth with
the Wine of her Fornications; the City is fo plainly defcribed to be
Rome, that every Reader prefently underftands it of the Papacy. And
well they may, for the attempts of learned men to apply the Revelation
to Rome-Pagan are lighter than vanity; and the attempts of the Jefuits
to accommodate it to an Antichrift at Rome, three years and a half be-
fore the end of the World, is moft fabulous and ridiculous; and yet a
horrible cheat in France, Spain, and Italy, and other places, where
the
{
Serm. V. The Scripture to be read by the Common-People.
121
the Papifts dwell, that Chymerical Antichrift goes for currant.
But to proceed, there are Scriptures yet behind, and they are prin-
cipal ones,none beyond them; perhaps you think what needs you prove
it any more, it is as clear as the Sun? I answer, I have told you my
thoughts have been the fame; I have wondred how our Divines could
be fo copious, fo laborious, ſo exact in a point ſo plain, till I confidered
that it is one of the main points of greateſt moment; let this be for a
wonder to us, that the Popes, the Councils, Cardinals, Doctors, men
of parts, convenienced with all helps of Libraries, Arts, Languages,
ſhould either be fo blind, or blinded as not to fee it, or elfe fo daring as
to deny it, or elfe fo defperate, (this is the cafe) as tooth and nail, by
all means, flattery, fallacy, force, wreftings, perverting Scriptures, Fa-
thers, Councils, to oppofe it, to diſparage, to blafpheme it, and all to
rob the People of God of it, and to make merchandiſe of their Souls;
for that is the meaning of that Text, Rev. 18. 13.
}
The firft is that of Chrift, Joh. 5. 39. Search the Scriptures; the
Context tells you that Jefus had healed the Cripple that lay at the Pool,
the Jews cavil at him for carrying his bed, v. 10. he defends himſelf by
the Command of him that cured him, v.11. he comes and tells them, ſc.
the Jews, that it was Jefus which made him whole, v.15. Upon this the
Jews fought to kill Jefus, v. 16. Upon this Jefus began to preach to
them, v. 18. to the laft v. and in this 39. v. he commands and exhorts
them to fearch the Scriptures, as if he had faid, you will not believe me,
though you ſee my works,and I would not have you believe the Scribes
to whom you give too much credence, between us both believe your
own eyes, fearch the Scriptures. Mofes and the Prophets wrote of me.
There is the firft.
The ſecond is that of the Bereans, That they fearched the Scriptures
daily whether thefe things were fo; and they are highly commended for
it by the bleffed Spirit, they were more noble; (Ah the poor Rhemists),
yet they had their beft wits, and did their beſt endeavours, and many
a year they were a contriving their Annotations),how are they confoun-
ded and puzzled here! fomething they would feem to fay,but 'tis worfe
than nothing, becauſe it is nothing to the purpose; and indeed what
can be faid; a man had need to have a fpecial faculty in railing and caft-
ing mifts before ſo clear a light; for this Text avows three things
which are the very ſtate of the Controverfie. 1. That the Scriptures
were in the vulgar Tongue. 2. That as they were in their own
Tongue,fo the Laity had them in their own hands. 3. That they did
read them, and heard them read; there was nothing of any Imperial
or Pontifical Power to hinder them, no Monks nor Friars to difcourage
them and impeach them too. The queftion being thus cleared, add to
this, ex abundanti, the practice of thefe Bereans which was fearching,
and that daily, thefe Scriptures, for which they are commended, and that
by God himſelf for fo fearching; and any föber man would think it
impoflible
1
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122
The Scriptures to be read by the Common-People. _ Serm.V.
impoffible for any to gain-fay it; left the people whofe Souls are preci-
ous and immortal in other Countrys enjoy the fame priviledges as the
Bereans had, and then if they do not read and hear, and fearch, their
deftruction will lie at their own door; but if they be debarred and die
in their fins through ignorance, if they perifh for want of knowledg,
their blood will be required elfewhere. Wo be to the Parish-Priests, wo
be to the Bishops, wo to the Prelates, ſaid one of their own.
The third and laft is that of Mofes in the year of releaſe,Deut.3.11,12,
13. When all Ifrael is gathered together,men,women,children, fervants, all the
Strangers within the gates, thou shalt read this Law before them in their hear-
ing. Ifay nothing of the King, who is commanded to have a Copy of
the Law, and to read therein all the days of his life, Deut. 17. 19. Nor
of Joſhua the Captain-General, the Law, the Book of the Law shall not de-
part out of thy mouth, but thou shalt meditate therein day and night, Joſh.
1.8. Nor the Chamberlain of the Queen who was reading in his Chariot
the Book of Ifaiah, A&t. 8. Nor Peters exhorting the Twelve Tribes to
take heed to walk according to the Scriptures as a light, and a more
fure word of Prophefie, than any particular voice from Heaven,though
that was moſt fure alſo, 2 Pet. 1.19. Nor Pauls bidding Believers to
try all things, 1 Thef. 5. 19. which trial muſt be by a Rule,which is the
Word of Chrift, with which Rule they must be well acquainted, or elſe
they will be but forry triers. Theſe and many others I muft pafs over,
and defire you to confider what you heard. The adverfaries to this
truth know all this full well, but what care they for Mofes ? tell them
that Mifes took the blood and ſprinkled the Altar, and read the Book of
the Covenant in the Audience of the People, Exod. 24. 6, 7. What care
they for Mofes precept or practice, or threatning? for why, they affert
that Papa poteft difpenfare contra Mfen; if you argue from the Apoſtles,
why then, Papa poteft difpenfare contra Paulum. To be ſhort, a learned
Frenchman (no Hugenot) tells us, Dr. Gloffatour upon the Canon-Law
avowed by the Rota in Rome, affirms that the Pope may diſpenſe againſt
the Apoſtle, againſt the Old Testament, againſt the four Evangeliſts, againſt
the Law of God, Review of the Counc. Trent, lib.5. cap.3. To what
purpoſe ſhould I ftuff my Difcourfe with Quotations, Papa poteft, the
Pope can difpenfe, when we fee he doth do it, and it is fo determined by
the Council with an Anathema to the gain-fayer in the buſineſs of Mar-
riage, Can. 3. de Matrimonio, Si quis dixerit Ecclefiam non poffè difpen-
fare in nonnullis, &c. If any shall affirm the Church cannot diſpenſe in ſome
things forbidden about Marriage in Leviticus, let him be accurfed. If a
man reply that thefe Marriages were abominable among the Heathen be-
fore Mofes was born, and for theſe fins God caft them out,and therefore
they were fins against the light of Nature; and by that reafon the Pope
cannot diſpenſe : piſh, the Anſwer is eafie, Papa poteſt diſpenſare contra
Rationem, the Pope can diſpenſe againſt Reaſon. If you reply that Paul
did deliver to Satan the Corinthian,for one of thefe Marriages prohibi-
ted;
Serm. V. The Scriptures to be read by the Common-People.
123
ted; the Anfwer is, Paulus non potuit, Paul could not difpenfe, but Peter
could. Thus you fee there is no defending of Popery in this and o-
ther Controverfies,but by ſetting the Pope above God.The damned An-
gels would be as God; but here is one that acts Superiority over Chrift,
who is God over all, bleſſed for ever, Rom.9.5.
The fecond Point to be difcuffed is this; That the Bible bad never been
but for the uſe of the people of God; God therefore commanded the
Doctrines, Precepts, Promifes, Providences, Prophefies to be written
for them; and therefore they are to read it, and to hear it read; nay
more as they were written for the People; fo by Gods appointment
they were written to the People: therefore the People are not to be de-
barred from the reading, and hearing of them. A man that denies theſe
Arguments muſt be (to refreſh my felf with 7. G's language), the firſt-
born of impudence and non-fenficality. The two Antecedents I fhall prove
by parts the firft is proved by Rom. 15.4: Whatfoever things were
written before time were written for our learning; and the beft learning
too in the World, that we all through patience and comfort of the Scrip-
tures might have hope; for our learning, mine and yours, ye Saints at
Rome, Tent-makers, Artificers, Men, Women, Old, Young; for your
Learning, Faith, Hope, Patience, waiting upon God, keeping his ways,
and comfort in fo doing, ftrength, courage to do, to fuffer; and what-
foever things Doctrinal, Preceptive, Promiffory, Hiftorical, all written,
all written for you, for your learning: Ergo, fure they may read them,
and hear them. The next is Job. 20.31. But thefe are written that ye
might believe that Jefus is the Christ, the Son of God, and that believing ye
might have life through his name. This Gofpel was the laft written Cour
Books tell us) upon the requeſt of ſome Afian Presbyters for the good
of the Churches. And againſt the Ebionites, and Cerinthians, and fuch
like who denied the Deity and fatisfaction of our Lord Jefus; fure it
was written for the Churches (and fo to all,to the end),and it was writ-
ten for their Knowledg of, Faith in, and Salvation by our Lord Jefus :
thefe are exprefly in the Text. So again, 1 Job. 5. what a Chapter
have we there, fo fublime and heavenly! yet in the 12. he tells us that
theſe things are written to Believers, to all Believers, that they might
know that they have eternal life,v.13. And fo begins his Epifle chap. 1.
when he had ſpoken fomething of their fellowship with the Father, and
his Son Jefus Chrift, Thefe things (faith he) Imrite unto you that your joy
may be full, v. 4. Chap.2.12.I write to you little Children; v.12 to you fa-
thers, young men, v. 13. The Epiftle is high, yet very plain;it treats of
the Bleffed Trinity, Communion with the Father, and his Son Jefus
Chrift, cleanfing by his Blood from all Sin, Remition of Sins through
name, the teachings and witnefs of the holy Spirit, and treats of
theſe things fo, that writing of them to all forts for their good, toge-
ther with the Doctrines written, is abundantly able to confound the
Romans, and Poland adverfaries abroad and at home.
his
R 2
What
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The Scripture to be read by the Common-People. Serm. V.
What need I mention any more, that of the King, Deut. 17.19. he
muft write a copy of the Law, and it muſt be with him, that he may
learn to fear the Lord his God, and to keep all thoſe words of thoſe ſtatutes to
do them. Jeshuab must have the Book that he may obſerve thoſe precepts
and profper, Josh. 1. 8, 9. It were endleſs to name all; I will form the
Argument, and go to the next.
Thus it runs, The Truths which God appointed to be written on
purpoſe that the People might read and hear for their Learning, In-
truction, Faith, Obedience, Comfort, Joy; thefe Truths the People
ought to read and hear; But the Bible is the Book wherein thefe Truths
are written for that purpoſe: therefore they are to read and hear the
Bible read one to another.
But 2ly, as they were written for them, fo they were written to them,
not to the Clergy, but the People efpecially. Rev. 2. 30. the Seven
Epiftles to the Seven Churches written to them for their good: What
thou feeft, write in a Book and ſend it to the Seven Churches in Afia ; faith
the Lord Chrift to John, Rev. 1. 11. So Jude v.1. So Peter his fecond
Epiſtle, I write unto you, in both which I ftir up your minds by way of
remembrance. Thus he writes to them and for them, 2 Epift. c.3. v. 1,2.
So Paul, to the Saints at Rome, to them at Corinth; to the faithful in
Christ Jefus at Ephefus. So in the reft as every Child knows. Now
when God gives his Truth by Infpiration,and appoints it to be written,
as profitable to conviction, to converfion, to inftruction in righteouf
nefs, that his People may be throughly furniſhed to every good work
and word; what audaciouſneſs, what wickedness is it for any finful
man to interpofe and hinder this, and that by a Law, and that under a
curfe? Shall fome mighty Prince fignifie his Will to the People under
him of the greateſt concernment in the World for their advantage, and
ſhall any man ftand up and forbid them to read it, or hear it read, and
punish them with death for having a tranſcript-in their houſes? Search
and look into ſtories whether fuch a thing was ever done under Hea
ven. Ambrofe faith that Scriptura eft Epiftola Dei ad creaturas; and be-
hold here is one that opens his mouth againſt Heaven, and eſtabliſheth
wickedness by a Decree, exprefly forbidding all men of all degree to
read or keep this-letter. Is not this he to whom the Dragon gave his
Power, his Seat, and great Authority? to whom was given a mouth
Speaking great words and blafphemies, and to continue two and forty-
months, Revel. 13. Well, the Argument is this, They to whom God,
appoints the Scriptures to be written they are to read and hear them
read; But the Scriptures were thus written to the People: Therefore they..
are to read them.
The next thing is to evidence our Affertion by the judgment of the
Ancient Fathers; but that ſeems needlefs, for their own do confefs that:
the Fathers to a man were of our perfwafion and practice. Claud. Ef
penceus a learned man tells us of himſelf, Equidem in Patribus Ortho-
doxis
Serm. V. The Scripture to be read by the Common-People.
125
doxis per Dei gratiam,&c. Truly,faith he,by the Grace of God I have been
converfant in the Orthodox Fathers, and marvel very much (non potui
non mirari), that the cuftom of reading Scriptures by the People fhould
now be accounted capital and peftilent, which to the Ancient Orthodox
Fathers feemed fo commodious and profitable, Efpen. Com. in Tit. c.. pag.
266. If it be ſaid, That this Biſhop was before the Council of Trent,
and that poffibly if he had been in that Convocation he would have
been of another mind. There were learned men there more excellent,
that might have better informed him. To this I anfwer, I will give
you one inftance for all, a little after that Council, and it is worth your
obfervation.
About the year 1560, Bishop Jewel preaching at Pauls-Crofs, before
a very great and Venerable Affembly makes this offer; That if any man
alive, or men whatſoever of the Popish fide, could prove by any one
plain ſentence out of Scriptures, or Fathers, ancient Doctors, or General
Councils, for the first fix hundred years, any one of the feven and twen-
ty Articles, which he there rehearfed, he would then yield and fubmit.
Among theſe Articles the fifteenth concerns our bufinefs; it runs thus,
If any one can prove by Scriptures, Fathers, Doctors, Councils, for the firit
fix bundred years, that the Lay-people were forbidden to read the word of
God in their own tongue, Iwill yield and fubmit. Great difcourfe (you
muſt think) aroſe upon this among all forts; for fuch a man (indeed in-
comparable) to make fuch an offer fo feemingly daring, in fuch a place
fo publick, in fuch a way as in a publick Ordinance of God, before fuch
an Affembly fo folemn and learned, great difcourfe there was no doubt.
Some few months after he comes into the fame place, and remenibers
the Audience of his proffer with a great deal of Chriftian humility; and
modeftly tells them, It was not vain-glory or felf-confidence (for what
was he?) but the vindication of Truth,the Glory of Chrift, and the Sal-
vation of Souls that had engaged him in this bufinefs. Then and there
he repeated the fame Articles, and renewed the fame proffer. Whiſper-
ings, cenfurings, railings there were great ftore in private concerning
him, but no man makes an attempt to answer him. The Bishops Apo-
logy for the Church of England is printed, and tranflated into feveral
Languages, difperfed abroad in France and Spain,and other parts. One
of the many notable home-learned paffages I have tranfcribed to our
purpoſe. If we be Hereticks (as they would have us called) and they be
Catholicks, why do they not convince and mafter us by the Divine Scriptures,
as Catholick Fathers have always done? Why do they not lay before us
how we have gone away from Christ, from the Prophets and Apostles, and
from the Holy Fathers? why are they afraid of this, why stick they at this? ·
I pray you what manner of men be they which fear the judgment of Gods:
word? that are afraid of the holy Scriptures? and do prefer before them
their own dreams, and cold inventions? and to maintain their own Tra.
ditions, have defaced and corrupted now thefe many hundred years the
Ordia-
T26
The Scriptures to be read by the Common-People. Serm. V.
Ordinances of Christ and the Apoſtles. This is fomewhat clofe and warm.
Well, but ftill here is a great filence; Dr. Cole (late Dean of Pauls) a
man reputed learned, enters into a Letter-combate with him; the Bi-
fhop begs of him to give one Father, one Scripture, one Doctor. Good
Mr. Dr. (faith he) do not deceive the People their Souls be precious.The Dr.
fends him back a taunt, a quibble,but never a word of Scripture, Coun-
cil, or Father: he pretends he was afraid of forfeiting his recognisance;
No, no, (replys the Bishop) there is no fear of that, why fhould you
fear the forfeit of your recognisance more for quoting Auſtin and Chry-
foftom, than for quoting Horace, and Virgil. At laft about five years
after out comes Dr. Harding and his fellows, and when he and they
(for you may be fure the main ftrength of Rome was engaged in this
quarrel) come to make their reply to this fifteenth Article, the words
are thefe, I will read them to you in their own expreflions; That the
Lay-people were then forbidden to read the Scriptures in their own Tongue, 1
find it not. This is honeft however, but then the next claufe is knavith,
Neither do I find they were commanded to read. Anf. The Fathers did
not take upon them to command, but they preffed the Command of
Chrift,that claufe was impertinent on purpofe to beguile theReader. The
Fathers did exhort the People vehemently for reading, and rebuked
them fharply for not reading. Give me a roll of Parchment as long as
my arm, of the ordinary bredth, and I dare undertake a man ſhall fill
it full within and without with the Sayings of the Fathers to our pur-
poſe in a ſhort time, indeed the work is done already to our hands;
our Reverend Fathers have wrought hard with great judgment and fuc-
ceſs, we have (or might have) entred upon their labours. Is it not a
fault amongst us that we make no more ufe of fo fhining lights, I
will name a few. Bishop Jewel in his Reply and Defence. Morton in his
Appeal. Whitaker de Scriptura. Dr. White his way and defence. Cart-
wright on Rhem. Pref. the Renowned Du Pleffis, and the great Chamier.
What an abundance of Sayings of the Fathers have they quoted for the
Peoples reading and hearing of the Scriptures within this hundred years
and upward! and none hath adventured to gain-fay them therein,that I
know. But you will fay, Do not the learned Papifts (for there are lear-
ned men amongſt them) give fome anfwer to the Scriptures you quote,
and the old Doctors too? I answer,there be four Queſtions I have to
ſpeak to, before we come to speak fomething of tranflating the Scrip-
tures; and this Queftion fhall be the firft, the fecond is, What Artifices
they do uſe to bring. People out of conceit with the Scriptures; the
third is, What Objections they ufually bring against us; the laft, What
may be the defign in all this. And I fhall here make uſe of the Fa-
thers.
Firſt then, What have they to ſay? I answer, to that Scripture, which
is a principal one, Joh. 5. 39. Search the Scriptures, they would fain
have it to be the Indicative Mood, not the Imperative, to be a practice, not
a pre-
Serm. V. The Scriptures to be read by the Common-People.
127
a precept. Poor men!they would get little by this if it were fo, for this
practice was lawful and commendable, and then Chrift appeals to the
Scriptures in which they were practifed, to which they did pretend;
their own Dr. Bishop Efpencaws thinks it a very great fhame, that the
Jews did practiſe themſelves, and train up their Children in the know-
ledg of the Scriptures, and Chriftians did neglect it. Yea, but they
would willingly ſhift it off from being a Command, for then it is ftill
binding, and People that have any fenfe of God, and their Souls, and
any thoughts of another World will conceive it is their Duty, let all the
Popes in the World fay what they will to the contrary. This is that
which pincheth, therefore they would by any fhift or wriggle put it off
from being a Command; but it will not be. The Fathers take the words.
in the Imperative, Utinam omnes faceremus, Would to God we would all
do that which is written. Search the Scriptures; Origen in Ifa. Hom.2.
Exéλevσev egčuvate, he commands us, Search the Scriptures, Athanaf.
Tom. 2. pag.248.Com. Curoan do, when a Commandment is given let
us obey our Lord. Bafil. Chryfoftom the fame; fo Theophylact his follow-
er the fame, διδάσκων πῶς διμήσονται, teaching of them how they might
have the Word of God abiding in them: he faith, Search the Scriptures,
Theoph. in loc. There needs no more; for Fanfenius doth confefs it,
Communiter quidem accipitur ut fit imperativi modi, 'tis commonly taken
for a Command: Non dicit legite,he doth not fay read, but fearch; Non has
aut illas fed omnes, not this or that, but all the Scriptures, Law and Pro-
phets, Conc. c.36. in loc. So doth Maldonate, Theophylact, Auguſtine, &
omnes opinor preter Cyrillum graves authores. All grave Authors I fup-
pofe, except Cyril, take thefe words for a Command, In eo enim vis
Teftimonii & gratia Orationis confiftit. Why fo, ad fuas ipforum Scripta..
ras mittit; Chrift fends them to their own Bibles, In quibus omnem ili glo-
riam fuam collocabant, of which they chiefly gloried. As if he fhould fay,
Quandoquidem tantum Scripturis tribuitis,fince you afcribe ſo much to the
Scriptures, that in them you think to have eternal life, fearch the Scrip-
tures, and all things do well agree, they teftifie of me. Chryfoft. & Eu-
thymius bene adnotarunt non dicit legite fed fcrutamini, Maldon. in lec. So
that this Text doth ftand for a Commmand from Chrift, and the coun-
termand ftands (among others) for a brand of Antichrift. But ſoft,
not ſo haſty; Stapleton and others fay, Chrift there ſpeaks to the Scribes
and Pharifees,and they were to fearch the Scriptures by their Office: This
they prove by v.33. You fent unto John; now the Scribes and Pharifees:
fent unto John, therefore to them he fpeaks. Anf The Chapter fpeaks
not a word of the Scribes and Pharifees, but of the Jews; befides, the
Scribes and Pharifees did not fend unto John but the Jews. The Text
is express, Job. 1. 19. The Jews fent Priests and Levites from Ferufalem
to John.
As to the Fathers urging the Bible upon the People, they ſay, 'Tis
true; but ſay they (Sixtus Senenfis, and others), Patres difpenfarunt, in-
dulfe-
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The Scripture to be read by the Common-People. Šerm. V.
dulferunt libertatem, Anf. Out upon it,a meer forgery to cheat the fim-
ple,Venia& indulgentia locum non habet ubi non præcefferit prohibitio; That
is Chamiers Anſwer,an Indulgence doth prefuppofe a Prohibition. How
could the Fathers indulge that that was never forbidden? Was the rea-
ding or hearing of the Bible ever forbid by the Fathers or Chriftian
Magiftrates in their time? Indeed Antiochus did burn it, and Julian
fcoffed at it, and Dioclefian did burn it alfo; but of Chriftians never any
did fo, the deftroyers and prohibiters of Scriptures are of another fort;
they do like the Pagan Princes, Antiochus and Dioclefian.
•
But they plead the Fathers; They fay the Fathers (as Jerom and Au-
in) fay the Scriptures are obfcure and hard to be underſtood; and
from thence infer, That in the judgment of the Fathers the Lay-people
ſhould not meddle with them. Anf. 'Tis true,moft of thern urge this,
but very fophiftically, and indeed wickedly.. Austin faith that the
Scripture like a familiar friend fpeaketh thoſe things it containeth to
the heart, Doctorum & Indoctorum, of the Learned, and the Unlearned,
Epift.3. The Scriptures are cafie to be understood, and expofed to the
capacity of every Servant, Plowman, Artificer; fo Chryfoftome, Cyril,
Jerom, Ifidore, and indeed all to the fame purpoſe. True they fay (as we
do), That there are fome things obfcure to ftir up diligence, frequency,
prayer. Some Scriptures are dark, therefore Chriftians must pray more,
and read more attentively, diligently; that is the Inference of the Fa-
thers; Therefore they muft not read at all; that is the Inference of the
Jefuits. What fophiftry, how bald is this, fit to be hiffed out of the
company of rational men. Chryfoftome is most earnest upon all forts, Ar-
tificers, Tradesmen, Men, Women, Young, Old, to be much in Rea-
ding and Hearing, anſwers all their fhifts, tells them that they have
more need than others, than Students, than Monks, becauſe they are
in the midſt of many temptations. Our Divines cite him much, the Com-
piler of our Homilies, quotes fcarce any Father befides. What fay the
Jefuits to this? why fome fay, He dealt like a Pulpit-man, not like a
Reader in a Desk, like an Orator, not a Difputant. Others, He was a
vehement man. Others, That he fpake Hyperbolically; that is, He
ſpake more than was needful. Whereas the truth is, The Angels would
fooner want words wherewith to commend,than the Bible want worth
to commend it felf. But of all men the Rhemists are moft impudent,
who would make as if Chryfoftome were fo vehement only or mainly to
take People off from Cards and Dice, and Stage-plays; whereas Cbry-
foftomes great bufinefs is to take them from their excufes of their Fami-
lies, Trades, Callings; Rhemists Preface to their Annotations, with
Cartwrights Anfwer, fee there at large. To conclude this, the Fathers
fpeak of the Scriptures according to the Scripture; viz. That they are
à Light, a Lamp ; a Light that ſhineth, that they give Underſtanding to.
the fimple: If men ſpeak not according to them it is becauſe there is no
light in them, yet thefe men reject all. Some few are conftrained to
1
confefs
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Serm.V.
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The Scripture to be read by the Common-People.
confess that in points generally to be believed the Scriptures are plain ;
but yet they will not yield at any hand that they fhall come into the
hands of the People, you ſhall hear their reaſons by and by.
The fecond Queſtion is, What Artifices their Learned Men do uſe te
debaſe the Scriptures, that the People may have a vile efteem of them,
bring them to difdain and loath them? I answer, many ways by Word
and Deed; firit by Word, Shall I ſay they diſparage them? Sure e-
nough, they blafpheme, they call them a dead Letter, a dumb Judg,
Theologiam Atramentariam, Inken Divinity; (do you hear ye Quakers
who were your Tutour) a Lesbian Rule, a Nofe of Wax without the Pope
(faith Car. Hofius) they have no more Authority than Æfops Fables, non
plus Authoritatis quam Eſopi Fabulas: Here is a Rabſhakey whom the
Babylonish King hath preferred to a Red-Hat to blafpheme the Living
God, the ſame man compares David's Pfalms to Ballades, with a verfe out
of Horace, Scribimus indocti dociiq, Poemata paffim; which the excellent
Biſhop Engliſheth thus, we write Ballades Tag and Reg. Dr. White in the
way tells us that Perefius faid, that he thought verily it was the Devils in-
vention to permit the people to read the Bible; Is not this enough to ſcare
and affright poor fouls from touching it, or attending to it? Martin.
Perefius de Trad. p. 44. And Thyrreus faith, that he knew certain Hus-
bandmen poffelfed of the Devil, becauſe being but Husbandmen they were
able to difcourfe of the Scriptures: Thyrreus de Demoniac. c. 21. Thef
257. Methinks here I have an idea of a Frier Preaching, that Reading
Scripture is the way to be poſſeſſed of the Devil.
2. By Deeds and Practice, and that many ways.
1. They cry up the good of Ignorance; they tell us it is more re-
wardable to be ignorant than knowing, they require no knowledg of the
things we pray for: The Jefuites tell us after a long harangue in fome
things impertinent, and in others very falfe, that devout People may,
and ought, in their ancient right, ftill use their Latin Prayers, Beads,
and Primars. as ever before, notwithstanding what Paul faith, in the
1 Cor. 14. And that they doubt not but it is acceptable to God, and
available in all their neceffities; nay more, that they pray with great confo-
lation of fpirit, and with as great devotion and affection, nay often-
times more than they that Pray in the Vulgar Tongue. Well, and what
Prayers be theſe? Why they be Prayers, Pfalms, and holy Words:
They are the Pater Nofter, the Ave Maria, the Creed, Our Ladies Mat-
tins, and the Letanies, and the like: Oh! the impudence of men, that
have made their Faces harder than a Rock, to Print fuch things as thefe:
Rhem. Annot, on the 1 Cor. 14. So alfo they require no ability to pro-
fefs their Faith, if they were to fuffer for it; if a Catholick called before
the Commiffioners, bath courage to fay I am a Catholick, he defendeth bim-
Self fufficiently (though he can fay no more) and that I will dye a Ca-
tholick; But what if the Commiffioners ask him a reaſon of his Faith,
he answers enough, by telling them that the Church can give them a rea-
I
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form
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The Scriptures to be read by the Common-People. Serm.V.
1
fon of all their demands, Rhem. Annot. Luke 12. 11. They ſay that Ig-
norance in moft things, is best of all,--- to know nothing is to know all
things. Hofius.
2. They cry up to the skies an Implicite Faith (this is diftinct from
the other, though near a-kin) this is the Colliers Faith, and doth
wonders. The Story is, the Collier was fick, and being at the point
of death, he was tempted of the Devil what his Faith was; the Col-
hier anfwered, I believe and dye in the Faith of Chriſts Church: Being.
demanded by the Devil, what the Faith of the Church was, that Faith
(quoth he) that I believe in; and thus clearly bafled and non-pluffed
the Devil. He put him to flight faid Staphylus, I fhould not have be
lieved this Story (faith my Author) upon the report of fuch a baſe
companion as Staphylus; but when I faw the fame conceit fet forth as
gravely by Learneder Cleardes than that renegate (fo Bishop Jewel
calls him; then I conceived that the Colliers Faith was Canonized for
the Papifts Creed: Thefe learned men were no lefs than Alb. Pighius,
Hierarch. lib. 1. cap. 5. p. 38. and Hofius cont. Proleg. Brentii, lib. 3.
p. 136. with two other confiderable men. Dr. Cole fhall conclude this,
with what he did once conclude the convocation at Westminster, in the
beginning of Queen Elizabeth: The Story in fhort is this. A Difpu-
tation is appointed by the Council at Westminster (faith Fuller in his Hi-
ftory); Nine Popish Bishops and Doctors on that fide; Eight Prote-
ftant Doctors on the other fide, Sr. Nicholas Bacon Lord Keeper, Mo-
deratour: The firft queftion was about fervice in an unknown Tongue,
the firſt Day paffed with the Proteftants; the fecond Day the Fopith
Bishops and Doctors fell to cavilling against the order agreed on:
(Alas what should they do, they could not now, Petere argumenta ex
officinis carnificum;) They fell to faucinefs as well as diforder, the meet-
ing is diffolved, Dr. Cole ftands up and tells that honourable Affembly,
thus with a loud voice, I tell you (faith he) that Ignorance is the Mother
of devotion: So faid the Valentinians of old, as Ireneus tells us, that the
Ignorance of Truth is knowledg, lib. 2. c. 19.
3. They have one trick more to debafe the Scriptures, and dull the
edge of peoples affections to them, fome of their Doctors write moft
unworthy things of the Bible, as before; thefe they applaud, that fo
they may inftil flily and infenfibly into the minds of men by their Au-
thority, a very coarſe efteem of the Word of God: As for example,
Catbarinus teftifieth of Cardinal Cajetan, that he denied the laft chapter
ef St. Mark、 ſome parcels of St. Luke, the Epifile to the Hebrews, the
Epistle of James, the fecond Epiftle of Peter, the fecond and third E-
piltles of John, and the Epistle of Jude; this Man they applaud very
highly, call him the incomparable Divine, fill their people with high
admirations of him, and then publifh in their Books theſe things; and
fo inftil by drops an evil opinion of the Scriptures: And if the Pro-
teſtants object this to them, they put it off, faying, he was but a pri-
Vate
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Serm. V. The Scriptures to be read by the Common-People.
131
1
vate Doctor, what is that to their Church. The Priefts and Friers tell
the people what Hofius and others their admired men fay of the Scrip-
tures, a dark, lame, mute, dumb, forry Book; and all this to diſparage
the Holy Truth of God, and to keep poor Souls in Ignorance, which
they do by this means, both Prieft and People. Their very Priefts un-
derſtand not their own Maſs-Books; A Young Man within theſe three
Months, entered into Difcourfe with fome Priefts at Malaga in Spain,
he faluted them in Latin, and propofed fome Questions in Latin to
them, they understood never a Word. Archbishop Spotswood tells us
in his Hiftory of Scotland, that the Cardinal perfecuted men in Angus,
for reading the New-Teftament: And 'tis faid the Ignorance of thefe
times was fo great, that even the Priests did think that the New-Tefta-
ment was one of Martin Luthers Books, H. Sc. ad annum 1544. He tells
us alfo of a great contention among the Church-men, whether the Pa-
ter Nofter might be faid to the Saints; it was brought to the Univerſity,
they, fome of the Doctors faid it might be faid to God formaliter, to
the Saints materialiter; to God principaliter, to the Saints minus prin-
cipaliter; to God capiendo ftricte, to Saints capiendo large: The Doct-
ors meet feveral times, and not agreeing, it was referred to a Provin-
cial Synod to be decided. When the Synod convened, the queftion
was agitated again, at laft it was refolved that the Pater Nofter might be
faid to faints. Hif. Scot. Anno 1553. 'Tis impoffible to conceive what
a thick fogg, and miſt of ignorance and darkneſs was upon the Souls of
the people; I will mention but one Story from Dr. White upon his
own experience, it is this; he faw and learned (dwelling among
them how they faid their Prayers; the Creed thus, Creezum zuun
Patrum onitentem creatorum ejus anicum Dominum noftrum qui cum fons
Virgini Mariæ crixus fixus Douche Pilati. and ſo on, to Eccli Catholi re-
miſſerue peccaturum communiorum, obliviorum bitam and turnam again.
It would make a mans heart tremble (faith my Author) at their moft
horrid ignorance; yet to hear them pronounce their Prayer it moves
laughter, and I confefs upon this account I durft not Preach it: In him
you may ſee a great deal more of this pitiful ftuff, The way to the True
Church, in the Preface to the Reader. The Jefuit in his Answer calls
him to an account for this; but in his Defence he tells the Jefuit that is
the caſe of the better fort as well as the poor, they are all ignorant, and
ſay their Prayers much at one rate, and this faith he I will ftand to, if
all the Seminaries in England had it in chafe: My experience of fome
(faith he) allows me to fpeak that the Ignorance is general. Defence
c. 12. He asked an Ancient Woman what Jefus Chrift was; She told
him ſhe could not tell, but fure it was fome good thing, it would not
have been with the Lady elfe in her Creed; but no more.
4: Laftly, They take this way to put down the Scriptures, fe, by
ſc.
deſtroying and burning them, and thofe that love them: I will give
three or four inftances, the firft, King Henry the Eighth writes to the
S 2
French
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The Scripture to be read by the Common-People. Serm. Və
French King for Licence to Print the Bible in Engliſh in Paris, becaufe
there was ftore of Paper and good Workmen, as alfo to Bonner then
Leiger in France to further its this was by the means of Cromwell, at
great charges it is effected; but by the means of Gardiner and his
fellows feized and burned openly in the Maulbert place in Paris, 2500
Bibles burned at one fire. See Fox his Martyr. there is much more to
this purpoſe.
Upon the perfecution of the Duke of Guife against the Proteftants,
at Amiens all the Bibles, Teftaments, Pfalters, were fought for and
openly burnt, at Troys the Bibles were all rent and torn in pieces, at An-
gees they openly burnt the Bibles in the Market-place; one fair gilt
Bible was hung upon an Halberd, and carried in Proceffion, the Papifts
laying, Behold, Truth hanged, the Truth of the Hugenots, the Truth
of all the Devils, with much collected by Mr. Clark in his Martyrol.
In Ireland (within memory) the Bible was, dragged, kennelled, cut,
torn, ftampt upon. Bishop Jewel tells of a Martyr in Q: M. pleaded
the Scripture before the Biſhop in his own defence; the Biſhop turning
to a Juftice faid, nay, if he prates of the Bible, we fhall never have
done; babemus Legem, we have a Law ( faid he) and by our Law he
ought to die. Rep. to Cole. John Porter a young Man, reads in the
Bible ſet up in Pauls by Bonner in the Lord Cromwell's time; when Crom-
well was dead, Bonner fends for him, accufes him for expounding the
Bible to the people, Porter denies any fuch things Bonner fends him to
Newgate where he is loaded with Irons, hands and leggs, and a Collar
of Iron about his neck, by a friends means to the Keeper he is fomewhat
cafed, and put among the Felons, whom he reproves, and inftructs,
being well acquainted with the Scriptures; he is complained of, the
Biſhop commands him into the Dungeon, 'tis thought he was put into
the Engine called the Devil in the Neck: In the night he was heard to.
groan fadly, in the morning found dead.
A poor Bookfeller in Avignion was burned to Aſhes, for fetting to fale
fome French Bibles, his defence worthy the reading, his queſtions ut-
terly filencing the Biſhop of Aix, with the reft of the Prelates; they
gnafhed upon him with their Teeth, and cried, To the fire preſently: He
was led to his execution with two Bibles about his neck, one hanging
before the other behind, as fhewing the cauſe of his condemna-
tion; fo the good Man and the Bibles were burnt together. Fox
Mir. H. 8.
A Woman of Sanfay in France, was accuſed by her Servant for ha-
ving a Bible in her Houfe, in reading whereof was her whole delight;
the Maid Servant complains of this to the Jefuites, the Jefuites complain
to the Judges, the was apprehended, and imprifoned; the Judges told
her, if fhe would confefs upon the Scaffold that the had broken the
Law, and caft her Bible into the fire, fhe thould have her life: We
would have you (faid they) imagin it to be but Paper, and you may
Buy
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Serm. V. The Scripture to be read by the Common-People.
133
buy another, only throw this into the fire to give the Jefuites content,
thus they laboured to perfwade her for the space of two hours: What
a fcandal fhall I give faid he to the People to burns Gods Bork? No certain-
ly, I will never do it, I will rather burn my Body than my Bible: Upon this
The was committed clofe Priſoner, fed with bread and water, at laſt
condemned to be fet upon the Scaffold, her Bible burnt before her face;
her felf to be ftrangled, her body to be dragged through the Streets to
adunghil, which was accordingly done.
A Woman in Ireland required by Fitz Patrick to burn her Bible, She
told him that ſhe would rather die than burn her Bible; whereupon
the Sabbath day morning after this, She and her Husband were cruelly
murthered: But the murtherer, tormented in Confcience, and dogged
(as he conceived) and haunted with apparitions of them, with in-
ward horrour pined away. Cl1. Mar. Fran. Ireland.
There is no end of thefe fad Stories, Dr. Story fhall conclude; Thou
prateft (faid he to a Martyr) of the Bible, bibble, babble, all is bib-
ble babble, thou fhalt prate at a Stake. So much of the fecond Que-
Ation.
The Third is this, What Objections do they make against reading,
and having Scripture? They are men of Learning, fome of them give
fome Reafon for their proceedings.
Anſw. They do fo, and you fhall hear them fairly propoſed, I will
not wrong them.
The firft is this; Caft not holy things to Dogs, nor Pearls before Swine;
therefore the People muſt not have the uſe of Bibles. Anſwer, Verily
this Argument is fo horribly injurious to the Wiſdom and Mercy of
God, and fo inhuman and barbarous to the rationality of Man, that
one would think it were rather flanderoufly and defignedly impofed
upon them, then propofed by them; But it is notoriously true in all
their Books: Harding and his fellows alledg it in their Afwer to Biſhop
Jewel. Hofius doth the fame alfo. The Jefuites in their Preface to the
Rhem. Annot. but more fubtilly and flily; and are rebuked fufficiently
by Mr. Car. Salmeron and Cofterus gives the fame reafon why the Peo-
ple are not to know the Church-Traditions, they must be kept lockt
and fafe in the Popes Breaft; the Pope is not to let the people know
Traditions, or at leaft doth not, becaufe Holy things must not be
thrown to Dogs. Canus doth the fame, and becauſe he fpeaks out, I 1
will write his words, Si Apoftoli quibus formis facramenta eſſent confici-
enda, quibufq; ritibus adminiftranda, aliaq, id genus religionis fecreta paffim
vulgo tradidiffent, quid effet aliud quam adverfus Chriſti legem fanctum dare
canibus & inter porcos fpargere margaritas? imo quid effet aliud quam om-
nia myfteria Chriftiana Religionis abolere?nec enim myfterium eft quod ad po-
pulares aures effertur. Hec itaq, prima ratio eft cur Apoftoli quedam fine
feripto tradiderunt, nempe, ne aut ab ethnicis irriderentur facra noftra aut
vulgots.
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The Scriptures to be read by the Common-People. Serm. V.
vulgo etiam fidelium venirent in contemptum : The long and fhort is this,
That the Apoftles did by word of mouth deliver the fecrets of the Gospel to
fome men, and did not write and preach the whole of Faith and Duty to
the Churches; for if they had done fo, they had gone againſt the Com-
mand of Chrift, who faith, Give not holy things to Dogs, and caſt not
Pearls before Swine; Can. Lib. 3. c. 3. com. Loc. Thus the poor Peo-
ple whofe Souls are immortal and precious, the People that are the
Church of God, for whom Chrift died to redeem with his Blood, for
whom, and to whom the Scriptures were on fet-purpoſe written, muft
have nothing; not the Scriptures, becaufe holy things muft not be giv-
en to Dogs, nor Traditions (which alfo contain matters of Faith and
Worship) becauſe Pearls muſt not be caft to Swine.
+
Mr. Harding and they with him tell us, that whereas the Hebrew
Letters had no Vowels, the Seventy Elders only could read, and the
people were kept from reading of it, as it is thought by the fpecial Pro-
vidence of God, that precious ftones fhould not be caft before Swine,
Reply to the fifteenth Article, a notorious daring untruth, for whether
they had points or not is not to the queftion; fure enough the people
could Read, for they were exprefly commanded to Write the Words of
the Law: Deut. 11. And they could Write a Bill of Divorce. Paulus
Fagins faith, from the Rabbins, that through the whole Countrey eve-
ry Town had a School, and that in Jerufalem there were fome hun-
dreds of Schools; And in ſo many Schools was there no Scholar did
know his Letters? For him to ſay they could not Read, and that by a
Special Providence they were kept from it, and that, becauſe holy
things ſhould not be caft to Dogs; What daring men are theſe? But
the truth is, they will adventure upon any thing to ſerve their own
turn, by keeping the people in midnight doleful Darkness.
Their fecond Obection is, The People will pervert the Scriptures,
therefore they are juftly prohibited; the good Old Gentleman out of
his Fatherhood, takes away the Knife out of his Childrens hands, they
will abufe themſelves and cut their fingers.
Anſw. This Objection is an Hundred year old,and Thirty to boot,and
every-where among their Biſhops and Jefuites to be found; but I flood
amazed to read it of late, in a reply to Dr. S. It ſeems they think it is a
very ſharp Argument: Alas, one of the Martyrs in Q.M. broke the edge.
of it, indeed batter'd it all to pieces. The Story in fhort is this; Stephen
Gratwich convented before Dr. Watſon Bishop of Wincheſter, in St. Maries
Overies in Southwark, tells the Bishop of his cruelty, in taking away the
New Testament from him, which he had for the health of his Soul,
which all men ought to have for their Souls comfort; and ſo he did
treat them more like brute beafts, than Chriſtian men: No (quoth the
Biſhop) we will ufe you as we will uſe the Child; for if the Child will
hurt himſelf with the Knife, we will take away the Knife from him :
So
i
Serm. V. The Scriptures to be read by the Common-People.
135
So becauſe you will damn your Soul with the Bible, you ſhall not have
it. My Lord. quoth Gratwick, this is a fimple Argument to maintain
and cover your fin, are not you aſhamed to make the Word the cauſe of
our damnation? But if your Argument be good, you may take away
from us our Meat and Drink, becauſe fome men do abuſe them; and
you may make an Argument to take away all other mercies as well as
the Scriptures: My Lords, quoth Winchester, we lofe time, this fellow
is perverfe, he ſpeaks nothing but Sophiftry, we ſhall get no advantage
against him. Have at ye now, Wilt thou recant? I will pronounce
fentence. There, there it is, Who fhall ftand before this Argu-
ment?
But if perverting Scriptures, be any reafon for the non-reading of
them; then of all men in the World, the Popes, Cardinals, Priefts,-
Jefuites, fhould be prohibited; of all men they should never touch a-
Bible, inftances are many: I will preſent you with a few. Dr. Harding
and the Lovainifts with him argue thus; The Son of Man came not to
deftroy, but to feek and fave that which is; Ergo, in the Sacrament the
Accidents of Bread and Wine remain without their Subjects. The Axe
may not boaſt himſelf againft him that lifteth it up; Ergo, no Man may
dare to judg the Pope, if he leads thousands of Souls to Hell; no Man
may mutter, or fay, Domine cur ita facis. To the pure all things are
pure, to the unclean all things are unclean; Ergo, It is not lawful for
Priests to Marry. Give not Holy things to Dogs, Ergo, Prayers muſt
be in a ſtrange Tongue the people do not underftand. I will fprinkle-
clean Water upon you; Ergo, the Prieft muft fprinkle the people with
Holy Water. Chrift faid, Without me ye can do nothing; Ergo, the
Bishop alone must confecrate the Church. Paul faith, the Rock was
Chrift; Ergo, the Altar must be of Stone.. The Earth is the Lords,,
the round World, and all that dwell therein; Ergo, the Hoft or Sacra-
mental Bread muſt be round.. God made the Sun to rule the day, and
the Moon the Night; Ergo, the Dignity of the Pope is Fifty fix times
bigger then the Emperours Dignity. The Thief upon the Crofs, re--
pented himſelf of his Life; Ergo, the Prieft at Mafs muſt fetch a ſigh,
and knock his Breaft. Judas kiffed Chrift; Ergo, the Prieft muft kifs:
the Altar.. Take the Money in the mouth of the Fish, and pay for me
and thee; Ergo, the Pope is the Head of the Church. Babylon is a
Cup of Gold in the hand of the Lord; Ergo, the Chalice must be of
Silver or Gold. Thus I have given you a full dozen of inftances, of
their horrible, abufing of the Scripture; and if it were ferviceable I
could furnish you with a dozen more, the greateſt abuſers of the
Scripture that ever were, and the greateſt blafphemers that ever were,
in applying that to ignorant finful men, which is peculiar to the Lord!
Jefus: As the Pope is the Light that cometh into the Worldsand the Am--
baffadours of Sicilie thus fupplicate the Pope Tir qui tollis peccata mundiy.
Oh thou that takeft away the Sins of the World have mercy upon us
Ohi
?
136
The Scripture to be read by the Common-People. Serm.V.
Oh thou that takeft away the fins of the World, Dona nobis pacem,
Grant us thy peace. And thefe (with much more that might be added)
I ſay theſe illogical non-fenfical inferences, and blafphemous applica-
tions are afferted, by Bishop Jewel at Pauls Crofs; and Chemnitius.
Exam.
3. They Object, That the Reading of the Scriptures or hearing them
read breeds Herefie, Therefore they ought not to have the uſe of them:
This Objection is common amongst all their writers; the Council of
Trent (as was above faid) faith that the Scripture do more harm than
good; what harm they do not tell, though they did refolve to pro-
hibit them, and did fpightfully ſpeak against them; yet in their Decree
they durft ſay no more than that they did harm in general, and they
could not for fhame and policy fay lefs, for then they had not mention-
ed any pretence for their prohibition: Why did not they speak out and
naine the harm they did, by whom, in what Countrey, to whom, in
what particulars? And all their ground is experience, cum experimento
manifeſtum fit; But whofe experience is this? None fure, but their own
they found and felt, and feared more would follow, that the Scriptures
had diſcovered to the World their Tyranny, Herefie, and Idolatry, their
Pride, Covetouſneſs, Filthinefs, and innumerable Villanies: This was
the experience, and this is the rife of their rage and enmity, and con-
tinueth fo to this day amongſt ſome of them it may be feared to ſpiteful
perfecution againſt knowledg..
}
Wo be to our Parish Priefts, wo be to our Bifhcps, wo be to our
Prelates, faid a Learned Man of their own; yea, wo be to them in-
deed, they have not only taken away the Key of Knowledg, but they
reproach it to be the key cf Herefie: Hercticks (faith Dr. Harding and
his complices fuck in the venom of Herefie out of the Scriptures;
Ergo, if the people read the Scriptures, they will prove Hereticks.
This is the common cry of them all; and Bishop Jewel fhall anfwer
them all, the conclufion is this; every Man may read the Jefuites and
Priests Books, but Gods Book they may not read; every Man may
read the Jefuites and Pricfts Books without danger, but the Book of
God they cannot read without danger; would you know the reaſon
(faith he? the Reafon is this, Gods Book is full of Truth, and their
Books are full of Lies.
The Scripture breeds Herefie, even as much as Light breeds Dark-
nefs, or Phyfick Diſeaſes; yea, but men do pervert them! that is an-
fwered before: Yea, but now Hereties are abroad, therefore it is not
fafe! And were there not Tradition-mongers and Herefies in Chrifts
time? Were not falfe Teachers very many and in very many points,
and thofe very dangerous and deftructive in the Apostles time? Were
there not fome that denied the refurrection of the body, and turned all
into an Allegory, of a rifing within us, then as well as now? And of
late,
Serm. V. The Scripture to be read by the Common-People.
137
late the Familifts and Quakers? Did not fome deny the Deity of our
Lord Jefus, the Ebionites and others then, as well as the Socinians now?
Did not fome let go the Head Chriſt and introduce a wicked practice of
Worfhipping of Angels, through the pretence of Humility, Holding not
the head, Col. 2. Were there none that did overthrow the foundation,
(if making Chrift of none effect will overthrow the Foundation then
fure they did it) by Juftification by Works as a lefs principal cauſe.
Certainly there were all thefe and others, yet the Apoſtles did never
forbid the People reading Scriptures, for fear they might be infected.
As if an Antidote fhould cauſe or occafion, "(if you will have it fo) I
ſay occaſion an infection; the Apoftles did the contrary; John bids
them Try the ſpirits; and Paul bids them Try all things; and Jude ex-
horts them To contend earnestly for the Faith delivered once to the Saints :
Take unto them the fword of the ſpirit which is the word of God, Ephef.
.6. 17.
It is to little boot to light up a Candle where the Sun fhines; what
fhould I name the Fathers, were there not Herefies in their times?
Doth not Ireneus, and after him Epiphanius name them in numbers
eighty? doth not Auſtin after them and others, reckon up about eighty?
Did they now forbid the Feople to read and fearch the Scripures? The
clean contrary every one knows that knows any thing of them. Nay,
they chide them becauſe they were not skilful: The Manicbees and He-
reticks deceive the fimple, but if we bad our fenfes exerciſed to difcern good
and evil, we might eafily refute them; how ſhall we have our fenfes but by
the use of the Scriptures,and frequent hearing. Chryfoft. Hom.8. ad Heb.
Nothing can deceive thofe that fearch the Scriptures, for they are a light.
Theoph. de Lazaro. ¿dev ixion oegioasa, which ſhining the thief is dif-
· covered; ὁ κλέπτης φαίνεται και ευρίσκεται. We muf read the Scriptures,
omni ftudio,that we may be skilful exchangers (trapezite) to diſcern be-
tween Gold and Copper. So Hierome long before Theophyl. Malleo Scrip-
turarum, &c. that we beat out the brains of Hereftes with the mallet of the
Scriptures, idem. It were tedious to tyth the Quotations of the Fa-
thers to this purpoſe. The Scripture breeds Herefie; Nay, faith Ireneus
1450 years fince to the mad, fantaftick Valentinians; Hec omnia contulit,
&c.The Ignorance of the word of God is the cauſe of all thefe Herefies. This
the holy learned Father pithily difcourfeth in many Chapters, Lib.4. efpe-
cially from the 11th. to the 17th. to confound the Marcionites, Carpocra-
tians and other Gnofticks, That it was the fame God and Father Almighty
Maker of the World then and now, and the fame Lord Jefus the Saviour
both now and then.That Abraham was faved by faith in Chrift. Nemo cogno-
fcit filium nifi pater, nemo cognofcit pitrem nifi filius & quibufcunq; filius
revelaverit; revelaverit enim non folum in futurum dictum eft, quafi tunc
inceperit verbum revelare Patrem cum de Maria natus, fed communiter per
totum tempus pofitum eft; ab initio enim filius affiftens fuo Plafmati reve-
lat omnibus Patrem, quibus vult & quod qult & quemadmodum vult Pater
Ꭲ .
138
The Scriptures to be read by the Common-People. Serm.V.
*
& propter hoc in omnibus & per omnia anus Deus Pater,unus filius,& unus
Spiritus, una fides & una falus omnibus credentibus in eum. Cap. 14.
Propheta cum ergo effet Abraham & videret in fpiritu diem adventus Domini
&Paffionis difpofitionem, per quem ipfe & omnes fimiliter ut ipfe credidit,
credunt Deo fàlvari inciperent, vehementer exultavit, novit, quod Deo be-
neplacuit filium ſuum dilectum & unigenitum præftare facrificium in noftram
redemptionem, lib.4. c.13.
And he faith alfo before, That the accurfed Hereticks Gnofticks of all
forts and names, did beget their Herefies and ſpread them from the
ignorance of the Scripture, Hec omnia contulit eis ignorantia Scriptura-
rum & difpofitionis Dei: fc. in the Scriptures; Nos autem & caufam dif-
ferentie Teftamentorum, & rurfum unitatem & confonantiam ipforum, in
bis que deinceps futura funt referemus, 1.3 c.12.
But laftly, If the Scriptures muft not be read by the People; becauſe
they will prevert them, and engender Herefies, then of all the men in
the World, Learned men, the Clergy, Popes, Cardinals, Jefuits,
Priefts, Academicks, Minifters ſhould not read them; for he muft be
a great ftranger in Hiftory, Primitive and Modern, and in common
experience, who doth not know,that theſe men in all ages have been
the broachers of Errors and Herefies, the falfe Apoftles, the Minifters
of Satan: the Gnofticks their Ring-leaders were they not learned?
Arrius, Pelagius, Photinus, Macedonius, and the reft; they were either
Presbyters or Biſhops. Come to our times, look into Poland and Tran-
Sylvania within theſe eighty years paft, the Socinuffes, Uncle Lelius, and
Nephew Fauftus, Crellius, Smalcius, Volkelius, and the reft? the Mini-
fters of Transylvania were they Lay-people? Who did expound the
ninth of Iſaiah and applied it to Hezekiah? and the 53 Ifaiah and ap-
ply it to Jeremiah? or the fifth of Micah, and apply it to Zorobabel?
who invented fuch a trick as to fay thefe Texts might be applied to
Jefus Chrift, and ought to be fo; modo eminentiori, a villainous trick in
it felf,and very apt to deceive young Students? Who are thofe that af
firm, publickly affirm, That Abraham was not faved by Faith in
Chrift? are they Lay-men, they would take it very hainouſly if a man
ſhould not ſay that they were learned men, admirable and incompara-
ble men. Did the People in Holland revive and vent Pelagianiſm? Do the
People in England contrary to the Scriptures and the Doctrine of the
Church vent Photinianiſm or Pelagianiſm? I have reaſon to believe that
brain-fick Quakerifm did not ariſe from the People, but from learned
Seducers, that have a myftery amongſt them to do any thing, or ſpread
any falfity, ſo it be for the advance of the Catholick caufe. Sabbataria-
niſm,for the Saturdays Sabbath. Antiſabbatarianiſm againſt the Lords-
day, Jure Divino. Anabaptifm hath rifen from and been fupported
by men of Learning.
The fourth and laft Objection they make, or that I fhall name, is the
Obfcu
Serm. V. The Scriptures to be read by the Common-People.
139
Obfcurity of the Scriptures. The Scriptures are obfcure and dark,there-
fore the Lay-people (hall not read them. This alfo is a common thred-
bare baffled Argument, how do they prove the Antecedent? why,
There are fome things dark and hard to be understood in Pauls Epistles.
Anf. Though there be ſome few dark places in Paul and other Scrip-
tures, yet generally they are plain, and there is nothing dark in thoſe
few places that concerns Faith and Holiness; but the fame is abundant-
ly plain in other Texts; fome places are obfcure, moft places are plain
and facile:Ergo,the People muft read none at all; this is the proper but
moft abfurd Inference of the Jefuits. Some Texts are fomewhat dark,
therefore the people fhould read the oftner, pray the more, compare
Text with Text, confult and confer the more, be well skilled and fer-
led in the Doctrines of Faith and Practice in plainer places the more.
Theſe Inferences are proper and natural, but that they ſhould not read
at all is fuch a wild doltiſh non fequitur, that nothing can be more.
David faith, That they are a Light, a Lamp, that they enlighten the eyes,
give underſtanding to the fimple: Yet how little was there of the Bible in
Davids times, no more but the five Books of Mofes, and two or three
other Books, and thefe moftly Hiftorical; what a light and glory ſhining
is there now by the Accelfion of Solomon, the Hiftory of the Kings, the
Prophets, Evangelifts, Apoſtles? and yet fhall bold men reproach them,
and fay, They are dark? 'Twill be tedious to you and me to quote Fa-
thers in this Point; take two or three; Univerfe Scripture & Prophetice
& Evangelica, funt in aperto, & fine ambiguitate & fimiliter ab omnibus
audiri poffunt: Prophets and Apoftles are without ambiguity, and
may be heard (underſtood) of all. Ireneus lib.2. c. 46. He difcourfeth
againſt the Valentinians, and the other Gnosticks, who would pick out
a myftical meaning where it never was; and if that they met with any
number, what wild work would they make with it for their fantaſtick
ones,much at the rate as the Papifts out of Pafce oves collect the Popes
Supremacy, and out of the Eighth Pfalm, Thou hast put all things under
his feet: fc. Sub pedibus Pontificis Romani, under the Popes feet. Pecora
campi; The beafts of the field; that is, Men on earth, the fish of the
Sea; that is, Souls in Purgatory. Volucres cali, the birds of Heaven;
that is, the Souls in Heaven Canonized by the Pope. Go to, faith Ireneus
to the Gnofticks, with your wild notions: So fay we to our Adverfaries,
Scripture in aperto funt; The ſenſe of the Scriptures is plain enough.So
Clem. Alexand. perfwades the Heathen to leave their Fables, which are
much like the Popish Legends; and their Statues which they worship-
ped with uncouth Ceremonies, like the Popish Images; and invites
them to Heavenly knowledg in the Prophets and Apoftles. Audite qui
eftis longe, qui eftis prope, nullis celatum eft verbum, lux communis innotefcit
omnibus, nulius eft in verbo Cimmerius: The word is evident, the light
fhineth, there is no darkness in the word; Clem. Alexand. Orat, adbort.
ad Gentes. Whatfoever things are neceffary are manifeft in the Scrip--
T2
tures;
140
The Scripture to be read by the Common-People. Serm. V.
up.
tures; Chryfoft. Dr. Prideaux in the Chair was wont to tell us, that
Scriptura eft obfcura in aliquibus cognofcendis a Theologo. Sed non eft ob...
fcura in credendis & agendis a Chriftiano: If the Scriptures be hid they
are hid indeed to the Learned Papifts. How do they write and deter-
mine contrary to one another? How plain is Pighius in the Point of
Juftification, and the Imputation of Chrifts Righteouſneſs, as alfo
Gropper and the Divines of Colen, and long before them Aquinas alfo?
How dark and ignorant, and ſhuffing is the Council of Trent in that
great Point? Canus tells us that Cornelius Mus the Bifhop of Bitonto did;
affirm in the Council of Trent, That Chriſt in the Supper did not offer Sa-
crifice: Chriftum in cena corpus fuum & fanguinem fuum non obtuliſſe :
Chriſt did not offer up his Body and Blood at the Supper. A moft un-
doubted Truth,and that that throws the Maſs with all its attendants
on the face, it gives a deadly blow to almoſt all of Popery; and this..
Cornelius was not alone in this point. But what ſay the Fathers to it ?-
Canus tells us, That jure a Patribus & univerfis Theologis explofus eft.
Cornelius, and his opinion was juftly exploded and cast out by the Fathers,
and all the Divines in the Council. They decree the contrary, and curfe
the gain-fayer.Canus undertaks to confute him,but indeed his Arguments.
are very watry and childiſh, Can.in Com.loc.l.12.c.12. There is fcarce an
Article in which they do agree among themſelves,no not in the Point of
the Popes Supremacy. Men receive not the Truth in the love of it,and
God juftly lets them wander in the dark and believe a lie; the darkneſs
is not in the Sun, but the eye is bleared and dim, the fault is not in the
Object but in the faculty, the Scripture is light, but we are dark.
Object. But they do not prohibit men to read fo they have a Licenſe.
Anf. I told you before that this was a meer flam; and if men might
have a Licenfe, yet it is and would be a meer Innovation, and a piece of
Tyranny: But it is a very cheat, the Licenſes I have proved already are
forbidden by Panl the 5. For the further diſcovery of this,let us obſerve
what Clement the Eighth tells us in his obfervation upon this Decree of
the Council; It is to be obſerved (faith he) concerning this Rule of
Pius the 4th. That no new power is granted to Bishops or Inquifitors to licenfe
the buying, reading, or keeping the Bible in the vulgar tongue. Seeing hi-
therto by the Commandment and Practice of the holy Roman and uni-
verfal Inquifition, all fuch power of granting Licenfes hath been taken
from them; that whatfoever the Pope and his Crew (faith Dr. White,)
might make a fhew of to blind the eyes of the World, yet in very deed
they meant no fuch thing as a Licenſe at all.
Ledefiman hath written a Tract about this Queftion, and he well un-
derſtood their fenfe; he tells us, Quamvis aliquis bono animo,&c. Al-
though (faith he) any man with an honeft mind ſhall defire a Licenfe,
and hall pretend that he defires it for Devotion, and the profit of his
Soul: Si fe dicat petere bono animo; yet that of our Saviour may be
anfwe.ed to him, Mat. 19. You ask you know not what, it is a fallacious
devotion? ·
!
..
2
Serm. V. The Scripture to be read by the Common-People.
141
devotion; a Zeal, but not according to knowledg; or rather it is a ſpirit of
divifion and error at all adventures; Concedendum non eft; no Licenſe is
to be granted. Nay more (and fomewhat dangerous too) Radix iftius
petitionis eft hærefis, Herefie is the rife and root of fuch a request; 'tis
berefis interior; therefore they crave a Licenſe to read, becauſe they are
fick of an inward berefie, (quia hærefi interiori laborant,) becauſe they
think the thing is neceffary; and it ought to be ſo, at least it is more ex-
pedient, and the contrary not to be lawful, Lib. de Lect. S. S. Ling. vern.
So that it ſeems 'tis inward herefie for a man to defire leave to read the
Bible. 'Tis inward herefie to think that the Council of Trent hath done
any thing inexpedient in forbidding people to read under pain of non-
abfolution, or the Book-feller to fell under fuch a Penalty. In the Taxa
Cam. Apoftol. a man may buy an Indulgence for Inceft under 12 d. But
if a man fell a Bible it is no lefs mulct than 1200. Duckets. The no-
ble Morney fhall conclude this, Prifci patres,&c. the Ancient Fathers did
chide the People for not reading; the Council doth curfe them if they
do read. Then, before the Art of Printing, Bibles were fcarce and dear,
now they might have plenty and cheap. They laboured to open the
eyes of the People of God; thefe endeavour to put them out, and to
keep them in ignorance all their days. And now I pray judg what is be-
come of your Licenſe?
Quest, the 4th, and laft. What Defign have the Papifts in all this?
Why do they thus vilifie, difparage,prohibit the Scriptures, when their
Decrees are fo manifeftly repugnant to and confuted by Scriptures, the
Old Fathers, and univerfal Practice, and evident Reaſon; fure they,
have fome end that move them to it.
Anf. Yes, they have divers. Firft, They reproach the Scriptures as
lame and infufficient, that they may advance their own Traditions:
Traditions are not additions to the Word, faith Canus, Quin potius funt
Verba Divina non aliter ac illa que facris libris Scripta funt: Lib.3. Com.
leo. cap. ult. So Hofius, Bannes, Bellarmine, Cofter, Alphonf. a Caftro, with
all the Herd ſpeak at this rate; and indeed it is time for the Pope to
make a new Bible, for the Bible of God is his enemy, and therefore
they are enemies to it; I hate it, for it never fpeaks good of me. The
Pope muſt beget Traditions, and the Jefuits to cozen the People muit
name them Apoftolical.
•
The Monks of Hildebrands breeding were kept back from the Scrip-
tures,to the end that their rude wits might be nouriſhed with the husks
of Devils, which are the cuftomes of humane Traditions, (Siliquis Dæ- · ·
moniorum que funt confuetudines,) that being accuſtomed to fuch filth
they might not tafte how fweet the Lord was. Bifhop Uher out of
Waltram. Anſw. to Malone. Hildebrand was a fit tool for fuch a work,
a Murderer, a Poyfoner of Several Popes, a Necromancer, converfed with
the Devil, threw the Hoft into the fire becauſe it would not answer his
demands; as the Oracles were wont to do. See Bale, Eng. Vot. This
was..
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The Scriptures to be read by the Common-People. Serm. V.
i
was the man that trampled Scripture, and advanced Traditions: And
fo it came down from hand to hand, from Monks to Friars, from them
to Prieſts and Biſhops; hence came the ungodly practice of keeping
the Common-People from reading Scriptures, that they might be
drawn to humane Traditions. Ufher ibid.
The fecond Reafon is to maintain their Pride, the Bishops ftate, the
Prieſts imperioufnefs, to be accounted fome great ones; to be called
Rabbi, and Magifter nofter, they keep away the Scriptures that the
People may depend upon them. I fear (faith Erafmus) that the People
muft nihil attingere, that is in plain English, Be fots and ftocks, and
brutes. The reafon and ground of this is not fo much the danger the
People may run into by knowledg, (that is a forry but wicked pretence,)
fed fui refpectu,, they keep the People in ignorance (more than Indians)
upon their own account; viz. that they may be looked upon as Oracles,
that the People may refort to them as Oracles, and may ask them what
is the meaning of this, or that, and they in a proud Magiſterial way
may anfwer, underftand thus, (fic fenti, fic loquere,) fpeak thus. To
maintain their Pride and Statelinefs they make the People brutes to be
led by the nofe, and not Men to be mafters of Reafon.
The third Reafon may be this; If the light comes in,the moth eaten,
braided ware will eafily be difcovered; therefore you muſt keep the
Shop dark: if the People have the Scriptures they will quickly defert
us. Of all men to this purpoſe commend me to Petrus Sutor, Cum multa
palam traduntur obfervanda: Whereas many thing are openly taught to be
obferved, which are not to be bad exprefly in boly Scriptures, will not the
fimple people (Idiote bec animadvertentes,) obferving theſe things quick-
ly murmur and complain? Will they not alfo cafily be with-drawn from
the Ordinances of the Church when they shall find there is no such thing
contained in the word of Chrift? Pet. Sut. de Tralat Biblie cap. 22. In-
deed here is the nail upon the head; or rather the fow by the right
ear.
•
Dr. Harding gives this as one Reafon why the People must not have
the Bible: fc. They will defpife and mock the Simplicity of the Church
and of all those things which the Church uſeth as pap and milk to nourish
her tender Babes withal: Hard. Rep. art. 15. That is, they will defpife
that which God would have them defpife; fe. falfe Worship. The
People by the light of the Scriptures will defpife the antick, mimick
poftures, geftures, veftures in their fuperftitious idolatrous Worship in
an unknown Tongue; therefore we will take a courfe, they fhall not
have them: They will fee and know our Aves and Credo's to be no
Prayers, our Ladies Letany, and Prayers to Saints, to be old Paganiſm
revived; They will efpy many a hole in our coat, they will contemn
holy Church, and defpife her pap,and we fhall be made a fcorn. Indeed
here is the finger upon the fore, down goes Diana. In fhort, Biſhop
Jewel anfwers Harding thus: The People deſpiſe nothing but what
fhould
Serm. V. The Scriptures to be read by the Common-People.
143
fhould be defpifed, for they defpife nothing but Superſtition and Ido-
latry: ibid. But theſe are but private Doctors, therefore let us fee
what the Pope himſelf faith in the cafe, there is a very confiderable paf-
fage to this purpoſe, and I find it quoted by Dr. Stilling fleet, and Dr.
Moulin. The Story is this:
The Biſhops meet at Bononia to confult with the then Pope, Paul
the third,how the Dignity of the Roman See might be upheld, for now
it began to totter: They offer many ways,at laft they came to that which
they thought the weightieft of all and therefore did propofe laft which
was this: viz. That by all means as little of the Gospel as poffible might be,
might be read in the Cities of his Jurifdiction, but especially as little as
poffible could be in the vulgar Tongue; and that little that was in the Mafs
hould be fufficient, and that it fhould not be permitted to any mortal
man to read more; for as long as men were contented with that little, things.
went well, but quite otherwife fince more was commonly read. For this
in fhort, is that Book (mark that) which above all others have raised theſe
tempefts and whirlwinds with which we are almoft carried away; and in
truth whofoever diligently confiders it and compares it with what is
done in our Churches, will find them very contrary to each other, and our
Doctrines not only to be different from it, but repugnant to it.
A very honeft, true and ingenuous confeffion; and indeed it is no
hard matter to fhew to every man, even the meaneft capacity, how that
sheir Doctrines (not only their Practices) but their very Doctrines are
not only different but repugnant to the Sacraments, Lords-Prayer, the
Creed, and the Ten Commandments: Here, here is the true reafon for
which they do vilifie Scripture, the People are Lozels, they might med-
dle with their Meafures and Distaffs; they will vent Herefies, they are not
fit, they will cut their fingers, the holy Father would fuffer them to harn
themselves; he will chew their meat firft, and then they fhall have their
pap and milk. Thefe and fuch like are meer pretences, the true caufe is
rendred by theſe Bishops here at Bononia. This meeting (as I guess) was
about twenty years after Luther, that man of God, (as he is called) be-
gan to preach, and fome years before the Council of Trent began; and
the Council out-did their advice, for they adviſed as little of the Go-
ſpel to be read as might be, in the vulgar Tongue; but the Councif
decrees they shall have none at all, neither poor nor rich, neither man
nor woman,neither Prince nor Peafant, neither Clerk nor Lay-man ſhall
read it or have it in the Mother-tongue; as if the fear of Cain in fome
fort were upon them, that whofoever met them with a Bible fhould-
kill them. So much for this.
1
*
-
Now laftly to the third Point in this Controverfie to be debated;
viz. That the Scriptures are to be tranflated into vulgar Tongues, into
the Peoples Language; for we have proved already they are to read
and hear them, and that therefore they were written by Divine ap.
pointment for them, and to them; therefore they ought to be tranfla-
ted
}
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The Scripture to be read by the Common-People. Serm. V.
:
:
ted. For what am I the better for the Indian-Bible, I know never a
word? what would you be the better for a Welsh one, unless there be
an Interpreter? Methinks the gift of Tongues, Act. 2. fhould convince
any one; gifts are for others, for the work of the Ministry, that the
Body may be edified, Eph. 4. by the gifts of Tongues did ſo many Na-
tions; fome of Africa,ſome of Afia, ſome of Europe, hear the Apoftles
ſpeak the wonderful things of God in their own Language in which
they were born. This was extraordinary as to the attainment, fince
skill in the Languages hath been attained by ordinary means in the uſe
of ſtudy and prayer; and fo by Tranſlations People have known by
reading, hearing the great Myftery of Jefus, and Salvation by him in
their own Tongue; In gifts both ways,extraordinary then, upon a fud-
den without their ſtudy, and gifts ordinary attained by means, fince
God according to his Infinite Wiſdom and Mercy made known his
Will, his Grace for mans Salvation. So that I may fay of tranflating
the Word, what Kentigern a Biſhop in Wales about the year 550, was
wont to fay of Preaching; viz. They that are against Preaching Gods
word, envy the Salvation of Mankind. So they that hinder tranflating fill
Hell.
1
Vlphilas tranſlated the Bible about thirteen hundred years ſince into
the Gothish Tongue; he invented the Characters; tranflated on purpoſe
that the Barbarous might learn the Myfteries and Truth of God, Ut
difcerent eloquia Dei. Many, very many of the Goths were converted,
and were Martyred by Athanaricus, becauſe they forfook the Religion
of their Father, fc. Paganiſm, they did embrace death for Chrift, Socr.
Eccl. Hift. 1.4. c.27.
St.Hierom tranflated the Scriptures into the Dalmatick Tongue, Bellar-
mine and Harding would feem to doubt of it. Hofius and Alphonfus a
Caftro do both acknowledg it; and 'tis no wonder, for Hierome him-
felf faith he did fo, in his Epift. ad Sophronium, Hominibus linguæ meæ
dedi; and when Sophronius defired him to tranflate the Pfalms into
Latin moft accurately, becauſe he would tranflate them into Greek, he
adviſeth him there was no need; and quotes that of the Poet, In Sylvas
ne ligna feras; that is in English, Carry not coals to Newcastle, or, caft
not water into the Sea; there were fo many Tranflations into the Greek
that it would be fupernumerary. Ibid.
The fame Hierom tells us that at the Burial of Paula, fuch Compa-
nies came to the Solemnities out of the Cities of Paleſtine as paffed a-
gain, and that they did fing Ffalms orderly, People of ſeveral Nations,
Hebræo, Greco, Syro, Latino Sermone, in Hebrew, Greek, Syriack, and
Latin; ad Eustoch. de Epitap. Paule.
They that have Tranflated the Hebrew into Greek, Numerari poſſunt,
may be numbered, they were many; but they that Tranflated it into
Latin are numberless, Latini autem nullo modo: Auftin de Doc. Chrift.
lib.2.c.II.
Bafil
Serm.V. The Scripture to be read by the Common-People.
145
Bafil affirms that Tranſlations were made into the Paleſtine, Thebane,
Phænician, Arabick, and Lybian Tongues, in Epist. ad Neocefar. Chry-
foftome the fame; Ifidore faith into all Chriftian Tongues, de Ecclef. Offic.
cap. 10.
What ſhould I ſpeak of Aquila, Theodotion, Symmachus, Origen, or
the Syriack of the New Teftament, which is very ancient; fome afcribe
it to Mark, for it is fo evident that Alphonfus a Caftro doth confeſs it,
Fatemur facros libros olim in linguam vulgarem fuiffe tranflatos, We con-
fess that of old time the holy Books were tranfluted into the vulgar tongue.
I humbly conceive it is remarkable (fure I am to me it is fo) that God
gave to Jeremy what the Jews fhould fay when they were in Babylon,
not in the Hebrew, but in the Chaldee Tongue, for that Tongue the
Babylonians ſpoke, and not the Hebrew, and fo the Babylonians might
underſtand what they faid to them, Fer. 10. 11. Thus fhall ye fay unto
them, the Gods that have not made the Heavens and the Earth, they shall pe
rish, &c. 'Tis in Chaldee there, that is the Original. And fo likewife
Daniel expounds Nebuchadnezzars dream to him in the Chaldee Tongue,
and ſeveral Chapters in him are in Chaldee; fo that here Chaldee is the
Original. I have muſed fometimes why Daniel in writing the Hiftori-
cal part of his Book did not write it in Hebrew, ſeeing the things were
paft and gone before he wrote, why ſhould he hiftorifie thofe great paf-
fages in the Chaldee as he spoke them, and not in Hebrew, unleſs it be
this, that God would have us from hence obferve, That it is his will
that men fhould know their own concerns in their own Tongue, that
they themſelves might read and hear: What an irrational,bloody, abo-
minable thing then is it in the Council of Trent to forbid the Tranila-
ting of the Scriptures on purpoſe to keep poor and yet immortal Souls
in ignorance; there are none do thus that I know, but the Turk, the
Grand Mufties at Rome and Conftantinople in this are agreed. The Tur-
kish Religion framed to fhed much blood, (ad fundendum fanguinem
facta) delighteth much in Rites and Ceremonies, and commands belief
moſt imperiously without any liberty to enquire what or why: Unde li-
brorum quos fanctos habent lectio plebi interdicta eft, whence it is that
the People are forbid to read their (holy) Books, which very thing is a pre-
fent and manifeft token of iniquity. H. G. de ver. Rel. 1.6.
But let us go a little further in this. Eufebius in his Prep. Evang. l. 13.
inclines to judg that Mofes was Tranſlated into Greek before the Perfian
Monarchy. Numenius a Pythagorean Philoſopher ſaid of Plato,that what
Plato wrote of God and the World,he ftole it out of Mofes, (thus when
thieves fall out, &c.) and what is Plato but Mofes turned into good Greek?
But whether there were any Tranflation then, or whether they learned
of the Jews with whom they did much and long converfe, (which is
the more probable way of the two.) I mean the prime Philofopher
Pythagoras, after him nigh 190 years Plato, and then Ariftotle with o-
thers, I do not determine; But fure I am (though men love to cry up
V
thefe
146
The Scriptures to be read by the Common-People. Serm.V.
thefe and neglect Mofes) that they were proud puddling Plagiaries or
thieves.
Ptolomy Philadelphus cauſed the Hebrew to be tranflated into Greek,
and received it with great Veneration when he heard the Law read in a
Tongue he understood; fee at large Jofephus Jew. Antiq. lib. 12. c.1,3.
other Tranflations there were that went under the name of the Septu-
agint; this the Eunuch was reading in his Chariot, A&. 8. Luke ſets it
down according as it is in the Greek Tranflation, and not in the Heb.
Original. Philip expounds to him, and God bleffeth, the Eunuch be-
lieves in Jefus, is baptized, goes on his way rejoycing, a good Argu
ment for Tranflation; yet that Tranflation of that Text which the
Eunuch was in reading was nothing accurate,in his humiliation his judġ-
ment was taken away; it is, he was taken from prifon or reſtraint,and from
judgment. Let us now fee a little what our Adverfaries do obje& againſt
us in this cafe. Firft they fay,
Obj. This Island hath continued in the Faith this 1300 years without
Bibles till of late.
Anf. Very falfe, Conftantine commanded the Bible to be written and
fent abroad into all Countrys, Kingdoms, Nations of his Dominions;
whereof England, or rather Britain was one. Adelftane King of England
caufed the Bible to be Tranflated into the English Tongue. Beda almoſt
a thousand years fince Tranflated the Goſpel of St. John into English.
Bishop Jewel, John Trevija, Fuller, C.H. Beda faith, Five Nations didconverfe
with one Truth,one Bible,Britons,English,Pics,Scots, Latins.Hec Infula quin-
que gentium linguis unam eandemque fcrutatur veritatis fcientiam, Bed.
lib.1. Ecclef. Hift. Cedman Tranflated the Hiftory of the Creation, the
Departure from Egypt, the Entrance into Canaan, the Birth, Death,
Reſurrection and Afcenfion of Christ, the Glory of Heaven, the Pains
of Hell: De Doctrina Apoftolorum, de terrore futuri Judicii, de aliis plu-
rimis Scripture Hiftoriis; multorum animi ad contemptum feculi & ad
titum vite cæleftis accenfi fuere, Bed. Ecclef. Hift. (according to mine,)
lib.4. c. 24. many men were mortified and made heavenly thereby, by
Cedmans Tranflation. Suppofe they had none, what then, fhould they
never have? time was they were Gentiles and Pagans, fhould they con-
tinue fo?
Obj. 2. Your Tranſlations are faulty, Harding, Rhemifts.
appe
Anfm. This is faid a thouſand times but never proved, an untruth
joyned with flander, ſo Jewel; a ſpiteful lie, ſo Cartwright anſwers the
Jefuits; Shew them(faith he). Dr.Martin did attempt it,but was laught
at for his folly by his friend: The words may be fhort, but the fenfe is
incorrupt.
Obj. 3. What, the Scripture Tranflated into a Barbarous Tongue!
Anf. This makes a noife, Barbarous, barbarous, Vulgar Tongues,
for Hofilers, Tapfters, Sempfters, idle, looſe, fenfual, brutal men, this
is their Rhetorick, but indeed it is a very rancorous, croaking noiſe;.
Barbara
}
T
Serm. V. The Scriptures to be read by the Common-People.
147
1
Barbara lingua eft que nefcit laudare Dominum, Bed. The Bible in any
Language is holy, and the Language is holy that knows how to wor-
ſhip God, and blefs Jefus. What were the Canaanites? what was Terab,
Nahor, Abraham, before God called him? When Abraham came into
Canaan was not the Hebrew the Language of Heathens? was not
the Greek a Pagan Tongue? If I know not the meaning of the voice Ishall
be a Barbarian to him, and he to me, I Cor. 14. 11. Paul calls every
Tongue barbarous that is not understood, and fo all the Prayers of the
Papills are barbarous, becauſe they are not underſtood by the People.
To conclude, they allow no Tranflation but the old Latin, this the
Council makes authentical, prefers above the Original; it hath been
mended ſeveral times, but yet crawls with many very great faults, a-
gainst their knowledg on purpoſe to defend their Errors and Idolatries.
I refer to Chemnit. Exam. I part. de Scr. Our learned Bishop Mortons
Appeal, Lib. 4: c.18. Sect.3. there it may be found.
Take an Inftance or two in Gen. 3. 15. He shall bruife the Serpents
head; fo the Hebrew, fo the Seventy Tranflate it. So the learned Pa-
piſts do acknowledg it. Yet in the laft Edition ſet forth by Clement the
Eighth, the vulgar Latin read it, She; fc. the Virgin Mary, She shill
break the Serpents head. And this though it be a manifeft, nay a confef
fed corruption of the Text, yet is ftill referved by them, and no man
in Writing, Preaching, Difputing, muft dare to use any other but this;
and this they do againſt knowledg, on purpofe to keep up their blafphe-
mous, Idolatrous Worship: Here is their Reformation.
So in Exod. 34. 29, 30. they read thus, They faw his face horned:
Heb. Shining, as we read it; hereupon they picture Mofes with a pair
of Horns,for which the Jews do horribly curfe the Chriftians,as though
they thought Mofes to be a Devil.
So Heb. 11. 21. they read it, Jacob worshipped the top of his rod;
adoravit faftigium virge; whereas in the Greek it is, He worshipped upon
bis ſtaff, at or upon his staff. And this is confeffed by their own men,
Grace fuper faftigium; fc. nixus baculo ejus; Sa.Jef. in loc. Though our
Tranflators dealt honeftly,putting leaning in a different Character,becauſe
It is not in the Greek, How do they cry out of Fallities! no man can
think what a ftir the Image-mongers make for their Idolatry by this cor-
rupt Tranflation of their Vulgar, that Jacob worshipped his staff; they
catch at any forry thing for advantage. So in their own Annotations
upon Mat. 2. the Wifemen that came from the Eaft, they impudently
and foolishly call them the three Kings of Colen; and how their Bodies
were tranflated thither on purpoſe to keep the old trade of Pilgrimage
and Prayers for the fake of Offerings; they durft not let the Bible go
abroad without a keeper, their frothy foolish falfe Notes.
Well, let us ferioufly confider what a rich mercy we have that we
have it in liberty, purity,fafety in our Mother-tongue. How do Hierom,
Austin, and the reft of the Fathers, Luther, Calvin, and our own Re-
V 2
formers
{
148
The Scripture to be read by the Common-People. Serm. V.
formers ftrain for Expreffions to fet forth their Excellency, let us not.
be dull and ſtupid; let us abhor Popery that will maintain their King-
dom of Darkneſs, though it be in darkneſs of Souls, the ready way to
everlaſting darkneſs.
Let us pray frequently for the life and fafety of him that is Supream,
and thoſe that are fubordinate under him; Affure your felves theſe are..
matters of near concernment.
Let us pray that God would blaft Popery, that God would preferve
us from it, if that ſhould for our Gofpel-fins prevail,you muft lofe your
Bibles, perhaps your Bodies too, unless you will adventure to lofe the
Truth, and your Souls: affure your felves they have waded through
the blood of men to deftroy the Word of God,and will do fo ftill; their
ftrongeft arguments are Swords and Stakes.
Laftly, by Hearing, Reading, Praying, Meditation, let every one.
of us labour to be expert in the Word, Apollos was mighty in the Scrip-
tures.. To ftir up your hearts, confider theſe Particulars : 1. The Au-
thor; it is infinitely the beft, the moft holy, only wife God; 1 Tim. 3...
v. last. 2 Pet. 1. v.laft. it is feven times repeated in the feven Epiftles,
Rev.2.3. ch. what the Spirit, the Spirit of Glory, of Holiness, the Spirit
of Truth faith to the Churches. 2. The matter; it is our Lord Jefus:
here are the treafures, all treafures, of Wisdom, Divine Wiſdom and
Knowledg; here are the Commands of God, full, plain, pure, ever-
fafting; here are the Promifes exceeding great, free, precious Promifes,
Yea and Amen in Chrift; here are the Works of Gods Creation and
Providence, which the Philofophers knew not. 3. The Office of it,
it is to inftruct, to give underſtanding, to convince of Sin, of Hell, of
Jefus, 'tis to breed and encreaſe Holiness, Peace of Confcience. Laftly
the end,to make us wife unto Salvation,through Faith in Chrift Jefus: .
?
SERMON
SERMON VI
PROPOSITION.
The Scripture is a fufficient Rule of Chrifti-
an Faith, or a Record of all neceffary
Chriſtian Doctrines, without any fupple-
ment of unwritten Traditions, as con-
taining any neceffary matter of Faith, and
is thus far fufficient for the decifion of all
Controverfies.
2.Thef. 2. 15. Therefore Brethren stand fast and hold the
Traditions which ye have been taught, whether by word,.
or our Epiftle.
T
He Apoftle after he had comforted the Theffalonians, he ex-
horteth them to Conftancy in the Truth, whatever Tempta-
tions they had to the contrary. The Comforts he propoun--
deth to them were taken, r. From their Election, ver. 13.
2ly. From their Vocation, ver.14. His Exhortation is to Perfeverance :
Therefore, Brethren,&c.
In the word obferve, 1. The Illative particle [Therefore] becaufe.
God hath chefen you and called you, and given you fuch advantages a--
gainft Error and Seduction.
2. The Duty inferred, suxere, ſtand fast; it is a Military word, you
have the fame in other places, 1 Cor. 16.13. Watch ye, ſtand ye fast,&c.
Ephef.6. 14. Stand therefore, having your loyns girt about with truth..
The word intimateth Perfeverance.
3. The.
149
150
Serm. VI.
The Scripture fufficient
3. The means of Perfeverance, Hold the Traditions which you have
been taught, whether by wird or our Epistle.
Where obſerve, 1. The A&; 2. The Object.
1. The Act, xgaters, bold with ſtrong hand, the word implieth a
a forcible holding againſt aſſaults, whether of Error or Perfecution. The.
Theffalonians were affaulted in both kinds; the Heathens perfecuted
them, and fome were gone abroad that began the Mystery of Iniquity,
and were ready to pervert them.
2. The Object; which is propounded, 1. By a common and general
term, the Traditions which you have been taught. 2. By a Diftribution,
Whether by word or our Epiſtle.
I
I. The common and general term, [the Traditions which ye have
been taught, there are two forts of Traditions, Humane and Divine.
1. Humane Traditions are certain External Obfervances inftituted
by men, and delivered from hand to hand, from Progenitours to their
Pofterity; thefe may be either befides or contrary to the Word of God:
1. Befide the Word; as the Inftitutions of the Family of the Rechabites,
in the obfervance of which from Father to Son, they were fo exact and
punctual, that God produceth their Example to fhame the difobedience.
of this People, Fer. 35. 6,7. Fonadab the Son of Rechab our Father com-
manded us Saying, Ye shall drink no wine, nor build houses, nor plant Vine-
yards, &c. 2. Contrary to the Word of God; fuch as were thofe of the
Pharifees, Mat.15.2. Why tranfgrefs ye the Commandment of God by your
Tradition? Humane inventions in Religion are contrary to and deftru-
ctive of Divine Laws.
2. Traditions Divine are either Heavenly Doctrins revealed
by God, or Inftitutions and Ordinances appointed by him
for the ufe of the Church. Theſe are the Rule and Ground
of our Faith, Worship and Obedience. The whole Doctrine of the Gospel is
a Tradition delivered and conveyed to us by fit Meffengers, fuch as
the Apostles were; 1 Cor. 11.2. Now I praife you Brethren, that ye re-
member me in all things, and keep the Ordinances, Marg. Traditions, as I
delivered them to you. So that holding the Traditions is nothing elfe
but Perfeverance in Apoftolical Doctrine.
II.The Diftribution, That no cheats might be put upon them under any
pretence; therefore, he faith,Whether by word, or our Epistle; that is, by
woord of mouth when prefent,or by Epistle when abſent. And he faith, not
Epistles, but Epiftle; as alluding to the former wrote unto them: They
were bound to yield to both alike credence and obedience; for whether
in Speaking or writing, the Apoftolical Authority was the fame. To im-
prove this verfe for your benefit, Ifhall lay down feveral Propofitions.
1. That whatever affurance we have of Gods preferving us in the truth, yer
we are bound to use diligence and caution; for the Apoftle had faid, That
God had chofen and called them to the belief of the truth and yet faith,
Therefore Brethren ftand fast. Firſt, Reafon will tell us. That when we
1
intend
Serm. VI.
151
without unwritten Traditions.
intend an End we muft ufe the Means, otherwife the bare intention and
defire would fuffice, and to the accomplishing of any effect, we need
no more than to will it; and then the fluggard would be the wifeſt
man in the world; who is full of Wiſhings and Wouldings, though
his hands refuſe to labour; But common experience fheweth that the
End cannot be obtained without a diligent ufe of the means, Prov. 13.4.
The foul of the fluggard defireth and bath nothing, but the foul of the dili-
gent shall be made fat; that is, rewarded with the intended benefit.
2. The bufinefs in hand is, Whether Gods Election, Calling, or Pro-
mife doth fo fecure the End to us, as that we need not be fo careful in
the diligent ufe of Means. Such a notion or conceit there may be in
the hearts of men, therefore let us attack it a little by thefe Confidera-
tions.
1. Gods Decree is both of Ends and Means; for all his Purpofes are
executed by fit means. He that bath chofen us to Salvation, bringeth it
about by the belief of the Truth and Sanctification of the Spirit, 2 Thef.
2.13. And without Faith and Holiness no man fhall fee God;and eſcape
condemnation. God had affured Paul, That there ſhould be no loss of any
mans life among them except of the Ship, Act. 27. 22. And yet afterward
verf.31: Paul telleth them, Except thefe abide in the Ship ye cannot be fa-
ved. How could that Affurance given to Paul from God, and Pauls
Caution to the Mariners ftand together? Doth the purpoſe of God
depend upon the uncertain will and actions of men? I anſwer not as
a caufe, from whence it receiveth its force and ftrength, but as a means
appointed alfo by Gcd to the execution of his Decree; for by the fame
Decree God appointeth the event what he will do, and the means by
which he will have it to be done; and the Lord revealing by his Word
this conjunction of Ends and Means, there is a neceffity of Duty lying
upon man to uſe thefe Means and not to expect the End without them.
God intended to fave all in the Ship, and yet the Mariners mußt abide
in the Ship; therefore what God hath joined together let no man fepa-
rate: If we ſeparate theſe things God doth not change his Counfel, bur
we pervert his order to our own deftruction.
2ly. God that hath bidden us to believe bis Promifes, hath forbidden
us to tempt his Providence, Mat.4.7. Now we tempt God, when we de--
fire him to give an extraordinary proof of his care over us, when or
dinary Means will ferve the turn, or be uſeful to us.
34. Though the Means feem to have no connexion with the End :
yet if God hath injoined them for that End, we muft ufe them. As in
the inftance of Naaman, God was refolved to cure him, but Naaman
must take his prefcribed way, though against his own fancy and con...
ceit, 2 King. 5. 10. Wash in Jordan feven times, and thy fleſh ſhall come
again unto thee, and thou shalt be clean. Compare verf. 13. If the Prophez ·
bad bidden thee to do fome greater thing, &c. So Job. 13. 6; 7. Peter
muſt ſubmit to be mashed, though he could not fee the benefit of it. So.
Jobs.
میرگاه
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Serm. VI.
Job. 9.6,7. the blind man muſt fubmit to have his eyes anointed with
clay, and wash in the Pool of Siloam, though the Clay feemed to put
out his eyes rather than cure them; and the Pool could not wash away
his blindneſs; but Means appointed by God muſt be uſed, whatever
improbabilities are apprehended by us.
4. That when Gods Will is exprefly declared concerning the Event,
yet he will have the Means uſed; as for inftance, 2 King.20.5,
5,6,7.
God was abfolutely reſolved to add fifteen years more to Hezekiahs life,
yet he muſt take a lump of Figs and lay it on the boil: Which plainly
fheweth that no promife on Gods part, nor affurance on ours hindreth
the uſe of Means, God will work by them, not without them.
5. In Spiritual things Affurance of the Event is an encouragement to
industry, not a pretence to floth, 1 Joh. 2. 27, 28. Yea shall abide in him;
and now, Little children abide in him. The promiſe of Perſeverance doth
incourage us to ufe endeavours that we may perfevere, and quicken di-
ligence rather than nourish fecurity, or open a gap to carnal liberty, I Cor.
9.26. Irun not as one that is uncertain we are the more earnest, be-
caufe we are affured the Means ſhall not be uneffectual.
2. Prop. Our duty is to stand fast in the Faith of Christ, and profeſſion of
Godliness,whatever Temptations we have to the contrary. [Stand faft] be-
ing a Military word, it alludeth to a Soldiers keeping his ground; and
is oppoſed to two things, 1. A cowardly flight; 2. A treacherous re-
volt.
1. A cowardly flight, implieth our being overcome in the evil-day,by
the many afflictions that befal us for the Truths fake, Ephef. 6. 13.
Wherefore take to you the whole armor of God, that you may be able to
withstand in the evil-day, that after you have done all things ye may stand.
Their Temptation was the many troubles and perfecutions that befal
them, called there the evil day. Their defence lay in the whole armor of
God, which is there made of fix pieces, the Girdle of Truth or Sincerity,
which is a ftrength to us as a girdle to the loyns; the breast plate of
Righteousness, or an holy inclination and defire to perform our Duty to
God in all things; and the Shield of Faith, or a ftedfaft adhering to the
Truths of the Gofpel, whether delivered in a way of command,promife
or threatning; the Helmet of Hope, or a certain and delirous expecta-
tion of the promiſed Glory, the hoo of the preparation of the Gospel of
peace, which is a headineſs to endure all Encounters for Chrifts fake,
who hath made our Peace with God; and the Sword of the Spirit which
is the Word of God: Now if we take this armor and uſe it in our Con-
flicts, what doth it ſerve for ? to withſtand and ſtand; the firft is the
act of a Soldier, the fecond is the pofture of a Conqueror; here is with-
Standing till the Field be won, and then standing when the day of evil
is over. Here we make our way to heaven by conflict and conqueft,and
hereafter we triumph.
2. A
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Serm. VI.
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without unwritten Traditions.
1
2. A treacherous revolt, or yielding to the enemy by complying with
thofe things which are againſt the Intereft of Chrift and his Kingdom
for advantage fake, 2 Tim. 4. 10. Demas bath forfaken us and loved the
prefent world. Backfliders in heart are the worst fort of Apoftat, ſuch
as loſe their affection to God, and delight in his ways, and eſteem of
his glorious recompences, for a little pleaſure, profit, or pomp of li-
ving; Sell the birth-right for one morfel of meat, Heb. 12. 15, 16. Some
fail in their underſtandings, but moſt miſcarry by the perverfe inclina-
tion of their wills; they are carnal, worldly Hypocrites that never tho-
roughly mortified the fleshly mind; prize things as they are commodi-
ous to the flesh, and will fave them from fufferings. The byafs of ſuch
mens hearts doth cafily prevail againſt the light of their underftan-
dings.
3. Prop. The means of Banding fast is by holding the Traditions which
were taught by the holy Apotles. Here I will prove, 1. That the Do-
&trine of Chriſtianity taught by the Apoftles is a Tradition. 2. That
holding this Tradition by ftrong hand, when others wenld wreſt it
from us, is the means of our Perfeverance.
1. That the Doctrine of Christianity is a Tradition. I prove it by two
Arguments; firft, Matters not evident by the light of nature,nor im-
mediately revealed to us by God must be either an Invention or a Tradi-
tion; an Invention is fomething in Religion not evident by natural
light, nor agreeable to found reaſon, but is fome cunningly devifed fa-
ble, invented by one or more, and obtruded by various artifices upon
the Belief of the World. Inventions in this kind were mans difeafe,
not his remedy, Ecclef. 7. 29. God made man upright but they fought out
many Inventions. As when the Philofophers fat abrood upon Religion, a
goodly Chymera it was they hatched and brought forth! Rom.1.21,22.
They became vain in their imaginations, and their foolish beart was darken-
ed, and profeffing themselves to be wife they became fools. Thefe Inventions
little became the nature of God. Nor were they profitable to man, for
ftill the great fore of nature was unhealed which is a fear of death,and
the righteous wrath of God, Rom. 1. 32. fo that neither mans com-
fort nor duty was well provided for: furely the Goſpel is none of this
fort; not an Invention of man, but a Revelation of God; and a Revela-
tion not made to us in perfon, but brought out of the bofom of God by
Jefus Chrift, and by him manifefted to chofen witneffes, who might
publiſh this Myſtery and Secret to others. Well then, fince the Gospel is
not an Invention, it is a Tradition, or a delivery of the Truth upon the
Teftimony of one that came from God to inftruct the World,or reduce
it to him,not an Invention of man,but a Secret brought out of the bofom
of God, by our Lord Jefus Chrift: Therefore 'tis faid, Heb.2.3.4. How
Shall we efcape if we neglect fo great Salvation; first Spoken by the Lord
himſelf, and then confirmed to us by them that beard him, the Lord bearing
X
them
1
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Serm. VI.
The Scripture fufficient
:
1
them witness, &c. Chrift delivered it to the Apofiles, and the Apoftles
delivered it to others, 2 Tim.2.2. Those things which thou hast heard from
me among many witneffes, the fame commit thou to faithful men, who shall
be able to teach others also. The Apoftics received the Goſpel from Chrift,
and the Churches, and Minifters from the Apofiles, and then delivered
it down to others until it came to us; which is the means of our be-
lieving the Truth, and confeffing the Name of Chrift. This Teftimony
delivered and conveyed to us by the moſt credible Means, and which
we have no reaſon to doubt of, is as binding as if we had heard Chrift
and his Apoſtles in perfon: for we have their word in writing, though
we did not hear them preach and publish it with the lively voice; their
Authority is the fame delivered either way. And that thefe are their
Writings, appeareth by the constant Tradition of the Church, and the
acknowledgment of Friends and Enemies, who ftill appeal to them as a
publick authentick Record, and as they have been attefted by the Church,
they have been owned by God, and bleffed by him. to the converting
and fanctifying of many Souls, throughout all fucceffions of Ages:-
And by this Tradition Chriftianity hath held up the head againft all.
encounters of time, and the perfecutions of adverfe Powers have not
fuppreffed it; nor the difputes of enemies filenced the profeffion of it:
But from age to age it hath been received and tranfmitted to future
Generations, though fometimes at à very dear rate. And this is bin-
ding to us though we faw not the Perfons and Miracles by which they
confirmed their Meffage, and heard not the first report. Yet the Uni-
verfal Tradition having handed it to us is a fufficient ground of Faith;
and fo me believe through their word, and are concerned in Chrifts Pray-
ers, Job. 17. 20. for with them and their Succeffors (as to thefe necef-
fary things) Chrift hath promifed to be to the end of the world; Mat.
28.20.
2ly. My next Argument is; Becaufe Chriftian Religion must needs.
be a Tradition, partly becaufe matter of fact is the foundation of it, and
it is in it felf matter of faith: 1. Becauſe it is built upon matter of fact,
that the Son of God came from God to bring us to God; that is to
Lay, appeared in Humane nature, inftructed the World by his Doctrine
and Example, and at length died for finners; confirming both in life and
death the truth of his Miſſion, by fuch unquestionable Miracles as fhew-
ed him to be the Son of God, and the Saviour of the World. Now a
Teftimony, Tradition, or Report is neceffary in matters of fact, which
of neceffity muſt be confined to fome determinate time and place. It
was not fit that Chriſt ſhould be always working Miracles, always dy-
ing, always rifing and afcending, in every place, and in the view of
every man but thefe, things were to be once done in one place of the
World, in the fight of fome particular and competent Witneffes: But,
becauſe the knowledg of them concerned all the reft of the World, they
were by them to be attefted to others; matters of fact can only be pro-.
ved
Serm. VI.
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without unwritten Traditions.
}
ved by credible witneſſes, and this was the great Office put upon the
Apoftles, Act. 1. 8.21,22. and A&.2.32. A&.3.15. A&. 10. 39,40,41.
2. As it is matter of Fact; or the Doctrine built upon this matter of
Fact. We cannot properly be faid to believe a thing but upon report
and teftimony: I may know a thing by ſenſe or reaſon, but I cannot be-
lieve it but as it is affirmed or brought to me by credible Teftimony.
As we are faid to fee thoſe things which we perceive by the eye, or the
fenſe of ſeeing, and to know thofe things which we receive by reason,
or fure demonftration; fo we are faid to believe thofe things which are
brought to us by valuable teſtimony, tradition, and report. As for in-
ftance if any one ask you, Do you believe the Sun fhineth at Noon-
day? You will answer, I do not believe it but fee it: So if any one ask
you, Do you believe that twice two make four, and twice three make
fix? You will fay I do not believe it but know it, becauſe certain and
evident reafon telleth me, that two is the half of four, and three of
ix, and every whole confifteth of two halfs or moyeties: But if he
ſhould ask you, Do you believe that the Sun is bigger than the Earth?
You will fay I believe it; for though your Eye doth not difcover it,
nor doth an ignorant man know any certain demonftration of it; yet
having the authority of learned men, who are competent judges in the
cafe, you judg it a rash and fooliſh obftinacy not to believe it. Apply
it now to the mysteries of Godliness revealed in the Gofpel, they cannot
be feen with the Eye, for they are invifible; nor found out and com-
prehended by any Humane Underſtanding, becauſe they exceed the
reach of mans Reaſon, and depend upon the love and arbitrary will
of God, Joh. 3. 16. Yet you believe them, becaufe God hath revea-
led them to the Prophets and Apoſtles; and God being Truth and Wif
dom it felf, cannot deceive, or be deceived; and therefore you be-
lieve them with the certainty of Divine Faith, and do no more doubt
of them than you do of thofe things which you fee with your eyes,
and know and underſtand by a fure Demonftration. The ſenſe of ſeeing
may be deceived,and Humane Reafon may err; but 'tis impoflible God
ſhould deceive or be deceived. It often-times falleth out that men do
prefer the authority and report of a man whom they judg to be wife
and good before their own fenfe and reafon; as for inftance, that man
who by his eye judgeth the Sun to be less than the Earth, yet doth
not obftinately ftand in his opinion, when he heareth a knowing
and skilful Fhilofopher affert the contrary; Now if we receive the wit-
nefs of men the witnefs of God is greater, 1 Joh. 5. 9. And this Tefti-
mony of God is brought to us by his authorized Meſſengers as the
ground of Faith; and what is that but Tradition. We believe in God
by hearing of him, and we hear by a Preacher, Rom. 10.14. Ordinary
Preachers declare his mind to us, but the Extraordinary confirm it,the
common Preachers give us notice, but Chrift and his Apoftles give us
affurance; and by their 'Teftimony and Tradition our Faith is ulti-
mately refolved into the Veracity of God.
X. 2
ely. That
156
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2ly. That holding this Tradition is the great means of ftanding faft
in the Faith of Chrift, and the Confeffion of his Name. For in the
Word of God delivered by Chrift and his Apoftles, there is fure dire
Elion to walk by; and fure promifes to build upon. For whatever they
made known of Chrift was not a fable,but a certain truth; for they had
ther teftimony of Senfe, 2 Pet. 1. 16, 17. 1 Job. 1. 1, 2, 3, 4. and ſo
could plead both the authority of his command, and the certainty of his
Promife, and that with uncontrolable evidence, and without this Reve-
lation there can be neither Faith nor Obedience, nor fure expectation of
Happineſs. For we cannot trust God for what he hath not promiſed,
nor obey God in what he hath not commanded; nor in our' difficulties
and diftreffes expect happineſs from him without his warrant and affu-
rance. But by this Doctrine delivered to us we have all that belongeth
to Faith, Obedience and Happiness; and beyond that the Creature can.
defire no more. 1. There can be no Faith till we have a fure Teftimo-
ny of Gods Revelation; for Faith is a believing fuch things as God bath.
revealed becauſe be bath revealed them. 'Tis not Faith but fancy, to be-
lieve fuch things as God hath never revealed; nor is it Trust and a regu
Jar Confidence to think, that he will certainly give us what he hath ne-
ver promifed; this were to lay us open to all manner of delufion :
And therefore we are never upon fure and ftable ground, but by
fticking to fuch a Tradition as may juftly intitle it felf to God. 2. Nor
Obedience; for Obedience is a doing what God hath commanded becaufe
be bath commanded it. The fundamental reafon of Obedience is the fight
of Gods will, 1 Thef. 4. 3. 1 Thef. 5. 18. 1 Pet.2.15. To do what God
never commanded, or not to do it upon that account but for other
reafons is not Obedience; and in difficult cafes the Soul can never be
held to its duty, till we are perfwaded that fo is Gods Will concerning
us. Now to know his Will concerning us, we are often bidden to
fearch the Scriptures; but never bidden to confult with the Church to
know what unwritten Traditions the hath in her keeping to inftruct us
in our Duty. 3. No certain expectation of Happiness. We are never ſafe
till we know by what Rule Chrift will judg us, that is, reward or puniſho
men at the laſt day: Now he will judg us according to the Goſpel;
Rom. 2. 16. 1 Thef. 1.8. Obey the Gofpel, and you have a perfect
Rule to guide you to Happiness; but if you neglect this great Salve-
tion, or be unfaithful in the profeffion of it, this Word condemneth
you, and God will ratifie the fentence of it.
4. Prop. That whileft the Apostles were in being, there were two ways.
of delivering the Truth, and that is by word of mouth and writing. So in
the Text, Whether by word, or our Epistle. The Apoftles went up and
down and preached Chrift every-where; that needeth no proof, unleſs
you would have me to produce the whole Book of the Acts of the Apo-
Ales: But they did not preach only but write,and both by the inftinct of
the
1
Serm. VI.
without un written Traditions.
159
*1
1
the holy Spirit, who guided their Fournies, and moved them to write
Epistles: For being often abfent from Churches newly planted, and He-
refies ariling, or fome Contentions, which could not be avoided among
weak Chriftians, God over-ruled thefe Occafions for the profit of the
Church in after-Ages. Upon one occafion or another they faw a ne-
ceffity to write dváyunv ëxov, Jude 3. It w. needful for me to write
unto you. As in the Old Teftament God himſelf delivered the Law with
great Majefty and terrour, and afterward caufed the fame to be writ-
ten in Tables of Stone for the conftant ufe of his People. And the Pro-
phets fiift uttered their Prophecies, and then wrote them: So the Apo-
itles firft preached Evangelical Doctrine, and then configned it to wri
ting for the ufe of all Ages. And though all things delivered by them
were not delivered in one Sermon, or one Epistle,yet by degrees the Canon
of the New Teftament was conftituted and made perfect by the Wri-
tings of the Evangeliſts and Apofiles.
5. Prop. That now when they are long fince gone to God, and we can-
not receive from them the Doctrine of Life by word of mouth, we muſt ſtick
to the Scriptures or written word. 1. Becauſe we are taught to do ſo by
Chriſt and his Apostles. Chrift always appealeth to the Writings of the
Old Testament, both againſt Traditions, which he condemneth, Mat.
15:2. and againſt pretended Revelations, Luk. 16.31. If they hear not
Mofes and the Prophets, neither will they be perfwaded to repent, if one
Should come from the dead. And the Apoftles ftill have recourfe to this
proof, Act. 26. 22. Witneſſing no other things than the Prophets and Mo-
fes did fay should come to pass:And when they pleaded they were eye and
ear-witneffes, and fo their Teftimony was valuable; yet they fay ye
have ßeßaiolsegv noyov,a furer word of Prophefie whereunto ye shall do well to
take heed, 2 Pet. 1. 19. Now how can we do better than to imitate ·
theſe great Examples? 2. Becauſe theſe things were written for our
fakes, 1 Job. 1.4. Theſe things write we unto you, that your joy may be
full. The Apoſtles being to leave the World, did know the flipperiness
of mans memory, and the danger of corrupting Chriftian Doctrine, if
there were not a fure Authentick Record left; Therefore they wrote,and
fo fully, that nothing is wanting to compleat our joy and happineſs.
3.Becauſe the Scriptures are perfect. The perfection of Scripture is known
by its end, and intended fe, which is to give us a knowledg of thoſe
things which concern our Faith, Duty and Happiness. 1. Our Faith
in Christ. If there be enough written for that end, we need not un-
written Traditions to compleat our Rule: Now St. John telleth us he
might have written more things, But these things are written that ye
might believe in the Son of God, and have life through his name, Joh. 20..
30,31. Certainly nothing is wanting to beget a Faith in Chrift; the
Object is fufficiently propounded, the Warrant or Claim is laid down
in the New Covenant, and the Incouragements to believe are clear and i
Strong
{
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Serm. VI.
}
ftrong. What would men have more? fo that here is a perfect Rule,
perfect in its kind, and for its proper ufe. 2. For our Duty; that is
fufficiently provided for. The Apoftle telleth us, That the Grace of God,
take it Objectively for the Grace of the Gofpel, or Subjectively for Grace
in our hearts,teacheth us:if you mean Objective Grace, it prefcribeth, di-
reð if of Subjective Grace, it perfwadeth and exciteth what to do,
to live foberly, righteously, godly, in the prefent world, Tit. 2. 12. There
are all the Branches of Mans Duty enumerated: Sobriety relateth to felf-
government; Righteously to our carriage towards our Neighbour;
Godly to our commerce and communion with God. Now in the Word
of God what is there wanting, that belongeth either to Worship, or
Juftice, or perfonal Holiness? therefore certainly we need no other
Rule, for it layeth down whatſoever Men are bound to do in all Ages
and Places of the World, and in whatfoever circumftances God fhall put
them: And fo it is fit to be the Law of the Univerfal King and Law-
giver; yea it is fo perfect, that whatever other way is fet up, it prefent-
ly daſheth againſt thofe notions that we have or fhould have of God
and his Service, and Worſhip; or it infringeth or perverteth the liberty
and nature of man. 3. For our Happineſs, that Doctrine and Inftitu-
tion, which is able to make us wife unto Salvation, is enough for us,but
fo the holy Scriptures are faid to do, 2 Tim. 3.15. Thou hast known
the holy Scriptures which are able to make thee wife unto Salvation through
the faith which is in Christ Jesus. Nay afterward, verf. 17. The man of
God is by them made perfect, and thoroughly furnished to every good work.
If the Scriptures do thoroughly direct Men to know God in Chrift,
and fave their own Souls,why fhould we look any further? Now they
do not only furnish every private Chriftian with this knowledg; but
the man of God, who is to inftruct others, he needeth look no fur-
ther, but is furniſhed out of the Scripture with all things neceffary to
diſcharge his Office. Therefore here we fix and reft, we have a fuffi-
cient Rule, and a full Record of all neceffary Chriftian Doctrines.
Uſe I.
Ufe 1. The Ufe of all is; Let us not feek another Rule than the
Word of God. Papifts cry up Unwritten Traditions to be received
with equal respect and reverence, as we receive the holy Scriptures, but
you Brethren, stand fast, holding the Apoftolical Tradition: you can-
not have it by word of mouth from them now; therefore you muſt
ftick to what is written, or elfe you cannot preferve your felves from
the frauds and impoftures of Antichrift. Thefe Apoftolical Writings
have been received in all ages and times of the Church from the begin-
ning; and all Disputes among Chriftians have been tried by them: None.
were allowed good or fincere Chriftians who doubted of the truth of
them. But becaufe we have to do with a People that will facrifice all
to the honour and intereft of their Church; and knowing they are not
able to ſtand before the light of Scriptures, have to the no little preju-
dice
}
Serm. VI.
159
without unwritten Traditions.
J.
dice of the Chriftian Caufe done all that they can to weaken the Autho-
rity, Sufficiency and Perfpicuity of them, that we might have no Religi-
on without the Teftimony and Recommendation of their Church;
therefore I shall refume the matter and declare it afresh.
1. Mankind lying in darknefs, and in the fhadow of death, it was
neceffary that one way or another God fhould reveal his mind to
them, that we may know what belongeth to our Duty and Happiness,
for our chief good and luft end. Being altered by fin,we ftrangely mittake
things, and put light for darkness,and darkness for light,good for evil,and
evil for good weighing all things in the ballance of the flesh which we
feek to pleafe. We confound both the names and natures of things, and
wander in a maze of a thoufand perplexities; therefore God in pity to
Mankind hath given us a fure direction in his Word, which is a limp.
unto our feet, and a light unto our paths, Ffal. 119.105. Mark the words
of Light and Lump; the uſe of a Lamp is by night, and in the day we
have the Light of the Sun; whether it be day or night with us, here we
are taught how to carry our felves. Mark again the words of Path
and Feet, the one fignifieth our way and general courfe, the other all-
our particular actions; fo far as Religion is concerned in them, we have
directions in the Word about them.. Befides Mans condition is fuck
that he needeth a Supernatural Remedy by a Redeemer, which depending
upon the meer Love and free Grace of God cannot be found out by Na-
tural light left to us; for that only can judg of things neceffary,but not of
fuch things as depend upon the meer pleafure. of God: Therefore a
Divine Revelation there must be.
}
2. Since it is neceffary that God fhould fome way or another reveal.
his mind to his People; it must be done by Oracles, Vifions, Dreams, OF:
by extraordinary Meſſengers, who by word of mouth might convey it.
to us; or elfe by writing, and by ordinary teachers, whofe lips may pre...
ferve knowledg in the Church. The former ways might fuffice, while:
God faw it to reveal but a few Truths, and fuch as did not burden the:
Memory; and men were long-lived and of great fimplicity, and the
Church was confined within a finall compafs of ground, and not liable:
to fo many miferies and changes as now in the latter ages: Bat when:
once God had ſpoken to us by his Son thefe extraordinary ways ceaſed,
Heb. 1.1, 2. God who at fundry times and in divers manners ſpake in time :
paft unto the Fathers by the Prophets, hath in abeſe laſt times ſpoken unto us i
by his Son. As formerly God did ſpeak woauzgóws.in divers manners, that is
to fay, by Viſions, Oracles, Dreams,&c.fo Toavusps,at fundry times,by fe…
veral fteps & degrees he acquainted the World with the Truths neceffa-..
ry for man to know ;. delivering them out by portions,not all together at
once,till he came who had the ſpirit without meafire, Joh.3.34.the Prophers
to whoin. God revealed himſelf before by Visions, Oracles, Dreams,or -
the Coming of the Spirit upon them-had the Spirit 2 dope, by uned.
fure, to fit them for fome particular errand or meffage, on which God.
fent:
T
160
The Scripture fufficient
Serm. VI.
fent them. But when God fent his Son out of his bofom to reveal the
whole Doctrine of Faith at once, and to declare his Fathers Will with
full authority and power, he fixed and cloſed up the Rule of Faith. So
'twas not fit that after him there fhould come any Extraordinary Nun-
tio's and Embaladours from Heaven, or any other ſhould be owned as
Infallible Meffengers; but fuch as he immediately fent abroad in the
World to Difciple the Nations: Therefore all former extraordinary
Ways ceaſed, and we are left to the ordinary Rule ftated by Chriſt.
3. Being left to the ordinary Rule it was neceffary it ſhould be taught
not only by word of mouth, but committed to writing; for Chrift is
afcended into Heaven, and the Apoftles do not live for ever: And we
have no men now that are immediately and divinely inſpired; and or-
dinary Paftors and Teachers cannot make new Articles of Faith, but
do only build on the Apostles foundation, 1 Cor. 3. 10. or that divinely
infpired Doctrine which they delivered to the Church. Yea, that Do-
trine cannot well be preferved from oblivion and corruption without
Writing, therefore God accounted this the fafeft way. Thoſe things that
are only delivered by word of mouth, or from hand to hand,may cafily
be changed, corrupted, or utterly loft. Certainly if you confider mans
floth, treachery, levity, and the many vile affections which may eaſily in-
duce him to extinguish or corrupt the Truth which is contrary to them;
you will fee that it is neceffary that there fhould be a fure Authentick
Record, by which Truth and Error might be tried and diftinguiſhed.
Yea, that the Church which is diſperſed throughout the World might
have truth at hand, and particular Believers have this Doctrine ever by
them for their comfort and ufe; it being the property of a bleffed man
to delight in the Law of God, and to exerciſe himſelf therein day and night,
Pfal.1.2. In short, while the Apoftles were living 'twas good to take the
Tradition from their mouth; but now they are dead, we take it from
their Writings. Surely if God faw fome Writing neceffary when thofe
extraordinary ways (we ſpake of before) were in ufe, and the Church of
the Old Teſtament was in a much quicter ftate than the Church of the
New. I fay,if fome Writing were neceffary then, it is more neceffary
now; for the Chriftian Church is more expoſed to dreadful ftorms of
perfecution, the deceits of Hereticks of all forts, eſpecially to the frauds of
Antiebrift, which we are forewarned of in this Chapter; and are de-
tected and discovered by their contrariety to the written word.
་
4. This Truth being written,it is both a fafe and a full Rule for us to
walk by; it is a fafe Rule becauſe it is written by the Apostles and Evan-
geliſts, holy men moved by the Holy Ghost. The Apoſtles did not loſe their
Infallibility when they committed what they preached to Writing; the
fame Spirit that aflifted them in delivering the Doctrine by word of
mouth, aflifted them alfo when they delivered it by writing and it
is a full and fufficient Rule, becauſe it containeth all things which are ne-
ceffary for Men to believe and do in order to eternal life. Let them name
what
Serm. VI.
without unwritten Traditions.
161
}
let them name what is neceffary beyond what is recommended there; or
may be deduced from thence: yea it doth contain not only all the Effen-
tial but alfo the Integral parts of the Chriftian Religion; and therefore
nothing can be any part of our Religion which is not there. The di-
rection of old was, Ifa. 8. 20. To the Law and to the Teftimony, if they
Speak not according to this word, it is becauſe there is no light in them.
Every thing was then tried by Mofes and the Prophets, and every thing
muſt be now tried by the Prophets and Apoftles, which is our foundation of
Faith, Worship, and Obedience, Eph. 2.20.
5. That which we blame in the Papists is, That they cry up a pri-
vate, unproved, unwritten Tradition of their own, as of equal Authority
with this fafe and full Rule which is contained in the Written Word of
God. Their crime and fault may be confidered partly with refpe& to
the Object and Matter, That thefe Traditions are not indifferent Cuſtoms,
but Effential Points, neceffary to Faith and Chriſtian Practice; and fo
though a Chriſtian be never fo thorough and found in his Obedience
to the Word of God, and true to the Baptifmal Covenant, yet if he fub-
mitteth not to theſe Unwritten Traditions, he wants fome Point ne-
ceffary to Faith and Practice, and ſo to Life Eternal; which is contrary
to Mark 16. 16. He that believeth and is Baptized ſhall be ſaved, and he
that believeth not shall be damned. And Joh. 17.3. This is life eternal, to
know thee the only true God, and Jefus Christ whom thou haft fent: Partly
as to the Subject,as they make their own faction to be the only keepers of
theſe things, and that nothing is to be owned as Apoftolical Tradition,
but what is delivered as fuch by their Authority; which is to leave the
Church to the Tyranny and Ufurpation of a corrupt Faction, to declare
for Apoftolical Tradition any thing which ferveth their Ends and In-
terefts, and for which no true Hiftorical evidence is produced. Now the
unjuft and fraudulent Practices which they have ufed to promote this
ufurpation over the Churches of Chrift, render them of all men moft
unfit to be trufted in this kind; partly with refpect to the manner, they
will have theſe things to be received Pari reverentia & pietatis affecta;
With the fame reverence and pious affection with which we receive
the holy Scriptures; and fo mans post is fet by Gods, and unproved Tra-
ditions equalled with Doctrins of Faith: their opinion is bad enough, but
their practice is worfe, for there they fhew they value theſe things more
than the Scriptures; as Superftition always aboundeth in its own
things. Did ever any of their Doctors fay the fame things of Traditi
ons which they take the boldness to, fay of Scripture? Did they ever
call them Pen and Inkhorn, or Parchment Divinity, a Noſe of Wax, a dumb
Rule, an obfcure and ambiguous Doctrine: Thefe Blafphemies they vent
boldly against the Scripture, but did they ever ſpeak thus of Traditi-
ons? and again their common People are a thouſand times better in-
ftructed in their Traditions than in the Doctrine of Salvation; they
skill nore of Lent, and Ember-weeks, &c. than they truly understand
Y
the
163
Serm. VI.
The Scripture fufficient
-
the Doctrine of Mans mifery and remedy: And call you this equal re-
verence and pious affection to the Scriptures and Traditions? Partly becauſe
they would never give us a perfect Catalogue of unwritten Traditions
neceffary to be obferved by all Chriftians; it may be left they ſhould
amaze the People with the multitude of them, or elfe that the People
may not know how many of their Doctrins are deftitute of Scripture-
proof, and ſo they plainly be diſcovered to be impofers on the belief of
the Chriftian World.
6. Though we blame this in Papifts, yet we reject not all Tradition:
1. Becauſe Scripture it ſelf is a Tradition, as we proved before, and
is conveyed to us by the moft credible means, which we have no reafon
to doubt of; the Scriptures of the Old Testament were preferved by the
Jers, to whom were committed the Oracles of God, Rom. 3. 2. And
Proteftants receive all the Books which they admitted into their Canon.
And for the Books of the New Teftament the Chriftian Church hath re-
ceived them as the Writings of thoſe whofe Names they bear, and by
the conftant Univerfal Tradition of the Church they are tranfmitted to
us; and we have no more reafon to doubt of them, than we do of
Statutes and Laws made by Kings and Parliaments, who lived long
before we had a being. Yea, we may be much more confident,as the
matter is of greater weight and confequence, and thefe Writings have
the fignature and ftamp of Gods Spirit on them, and have been bleffed
by God to the converting and fanctifying of many Souls; and have
been delivered down to us by a fucceffion of Believers unto this very.
day: and by them Chriſtianity hath been preſerved in the World not-
withstanding the wickedness of it; and hath held up head againft all
the encounters of time. The perfecutions of adverſe Powers, have not
fuppreffed it, nor the difputes of Enemies filenced the Profeffion of it;
but ftill from age to age Gods Truth is received and tranfmitted to
Pofterity.
2. Becauſe the proof of Chriftianity depending upon matter of Fact,
chiefly Chriſts rising from the dead, it can only be proved by a Tefti-
mony, which in fo extraordinary a caſe muſt be made valuable and au-
thorized to the World by the Miracles accompanying it. Now the no-
tice of theſe things is brought to us by Tradition, which being un-
queftionable, giveth us as good ground of Faith as it did to them that
lived in the Apoftles time, and heard their Doctrine, and faw their Mi-
racles. Gods wonderful works were never intended for the benefit of
that Age only in which they were done, but for the benefit alfo of thofe
that ſhould hear of them by any credible means whatſoever, Pfal.145.4.
Foel 1.3. Pfal. 78. 3, 4, 5, 6, 7. Theſe things were told them that they
might fet their hope in God, &c.
3. Becauſe there are fome Doctrins drawn by juft confequence from
Scripture, but are the more confirmed to us when they are backed with
conftant Church-ufage and practice; as Baptifm of Infants, Lords-day,
Singing of Pfalms in our Publick Worship, c.
4. Be
t
Serm. VI.
163
without unwritten Traditions.
4. Because there are certain words which are not found in Scripture
indeed, yet agreeable thereunto, and are very uſeful to diſcover the
frauds of Hereticks, as Trinity, Divine Providence, Confubftantial Procef-
fion of the Holy Ghoſt, Satisfaction, &:.
5. We reject not all Church-Hiftory, or the Records of ancient Wri-
ters concerning the Providences of God in their days, in owning the
Gofpel, which make much for our inftruction in manners, and are
helps to encourage us to put our truft in God.
6. There are certain Ufages and innocent Customs, or Circumstances
common or facred, and other actions, which we defpife not but ac-
knowledg and receive as far as their own variable nature and condition
requireth, not rejecting them becaufe anciently practifed; nor regar-
ding them when the general Law of Edification requireth the omiflion
of them. But that which we deteft is, That the Traditions of Men fhould
be made equal in Dignity and Authority with the exprefs Revelation
of God: Yea, that manifeft Corruptions and ufurpations as making
Rome the Mistress of other Churches; and fuperinducing the Pope as the
Head of the Univerſal viſible Church, and the Vicar of Christ without his
leave and appointment; and fuch-like other Points ſhould be obtruded
upon the World as Apoftolical Traditions, and to be received with like
Religious reverence as we do Articles of Faith fet down in Scripture:
This is that we cannot fufficiently abhor as apparently falfe and deftru-
ctive to Chriſtianity.
The Propofitions drawn out of the Text in this Sermon are theſe.
1. Whatever affurance we have of Gods preferving us in the Truth,
yet we are bound to ufe diligence and caution.
2. Our diligence and caution is to be imployed about this, that we
may ſtand faſt in the Faith of Chrift, and the profeffion and practice of
Godliness.
3. That the means of ſtanding faſt in the Faith of Chriſt, and the
profeffion and practice of Godliness is by holding the Traditions which
were taught by the Holy Apoftles.
4. That while the Apofiles were in being there were two ways of
delivering the Truth by word of mouth, and Writing.
5. That now when they are long fince gone to God, and we can-
not receive from them the Doctrine of life by word of mouth ;
muft ftick to the Scriptures or Written Word.
SER-
Y 2
R
165
SERMON VII
Popery is a Novelty, and the Proteſtants
Religion was not only before Luther, but
the fame that was taught by Chriſt and
his Apoſtles.
Jer. 6. 16. Thus faith the Lord, ftand ye in the way and fee,
and ask for the old paths, where is the good way, and
walk therein, and ye shall find reft for your souls: But
they faid, we will not walk therein.
A
Sh
νέκρου
tentes in eam
LI Men in this World having for their Conftituent parts a (4) Tuxάews
Mortal Body (a), and an Immortal Soul, are paffing out of Basdov
this Life into another: Out of this, becauſe of the Mor (b) In terra
véxpòv.Epictet.
tality (b) of the Body; into another, becauſe of the Immor- orimur, & in
tality of the Soul. And all both good and bad are daily and hourly tra- terra mori-
velling to an everlaſting and unchangeable ftate,whofe Bodies fhall be mur, rever-
quickly turned into lifelefs duft, and their Souls enter into Heaven or unde fumus
Hell, and be with God or Devil (c), in Joy or Torment, when they affumpti.
come to their Journeys end; and according to the way they now walk Bernard in feft.
in, fo it will be with them for ever: Thofe that walk in the way chalk- St. Martin.
ed out by God, at the end of this Life fhall have the end of their Faith, jufti propter
(c) Bona mors
and Hope and Holinefs, the Salvation of their Souls, but thofe that requiem, me-
walk after the fleſh, and in the ways of fin, ſhall find Hell to be at the lior propter
end of their walk. Therefore it is of Infinite concernment to all, to ob- novitatem,
ferve and do what is prefcribed in the Text, in which are contained optima prop-
thefe Parts following.
+
ter fecurita-
tem. Mala
peccatorum
mors,in mundi amiffione, pejor in carnis feparatione, peffima in vermis ignifquê duplici con-
tritione. Idem Epift. 105.
Z
1. The
166
Serm. VII.
Popery a Novelty.
dine utitur.
fit. Grot.in loc.
I. The Duties that are enjoined, and they are two: Firſt, to ask and.
enquire after the right way that leads to Reft and Happineſs; a Meta-
(d) Similitu- phor (d) taken from a Man that is upon his Journey, and not well ac-
Calv. in loc. quainted with the way to his intended place, ftands ftill and asketh,
Facite ut via- Which is my way to fuch a Town, I am bound and bent for fuch a
tores folent, Country? and if I miſtake my way, I lofe my felf, my labour and my
ubi dubitant, bufinefs; and being directed doth heedfully obferve what is faid unto
quà eundum
him, and carefully remembers the marks that are told him,by which he
(1781 might conclude that he is in his direct and ready way. Sirs, this is
in your cafe, you are bound for Heaven, you would all be happy when
you die, and if you miſtake your way, you lose your felves, your Souls and
gate, (fub. a- Bodies too, and God and Chrift, and Happineſs, and all, and that for ever
Los fapienti- Stand then,and earneſtly enquire (e), which is your way, and diligently
ores. Vatab.in obferve what are the Marks whereby you might know that you are
in the road to a Bleffed, Glorious Life: and thefe in the Text are two..
Antiquis - per
First, It is the old Way; Seek not out new paths to Heaven, keep in
quas iverunt the old Way that all the Millions of Saints now happy in the enjoyment
Abraham, Ja- of their God, went in: If you would get to the place where they be,
cob,&c. Grot.
you must go the fame way they did. The old way that Abraham, and
Jaac, and Jacob went the old Way that Mofes and David, Peter and
Paul, and all the holy, humble, and believing, penitent People of God
did go.
Et Interro-
loc.
עולם
(f) There is
ई
Secondly, It is the good Way as well as old; for though Goodness was.
the old way before Wickedness, yet every way that is old is not good (f); there
of Cain, Jude
v.11. 1 3ob. is the old Way of Swearing and Lying, and Drunkennefs; there is the
3.12. Gen.4.8. old Way of Hypocrifie, Impenitency, and Unbelief; the old Way of
and the old Whoredom, and hating Holiness: This hath been the old Way, but a
way of Bala-
bad one, and that leads to Damnation: If you be in this Way and
am,2 Pet 2.15.
but the way of hold on in this Way, and go forwards, and do not turn, and that
Sin, though quickly too, you will be in everlafting torments, and that quickly too.
never fo old Stand then and fee that your Way be the good and the old Way.
Secondly, (g) The next Duty in the Text enjoined, is to walk in this
(8) 11 Way both old and good, when you have found it;for if a man have the moft
Per Metapho- exact knowledg of his Way,& fhall fit down,and fhall fit down or ſtand
ram de vita, ftill, and not walk in it, he will never come to the place that Way doth
moribus, & lead unto. The Way is pointed out by God himſelf unto you; get up
actionibus.
(b) Hic docet then, arife and walk therein, and that with haft and ſpeed; your Way
is to a long Eternity, the night of Death is coming upon you, be daily
Propheta, non
poffe extenu- jogging on, do not løyter in your way; time goeth on,therefore fo do
leads to Hell,
Mat. 7.13.
ולכו-בה
you.
ari cul-
pam populi,
II. In the Text there is by what Authority (h) you are thus strictly en-
quafi errore
joyned to ask for, and walk in the good old Way; that is, by Divine
peccaffet quo-
nians faris fu- Authority. [Thus faith the Lord, Stand ye in the ways and fee, and ask,&c.]
pcrq; admoni- It is the Lord that made thee, that doth thus command thee; it is that
tus à Dco fue- Lord that doth preferve thee, in whom thou doft live, and move, and
rat, Calv,
haft
:
Serm. VII.
167
Popery a Novelty.
haft thy being, that hath kept thee out of Hell all this while; thou haft
been going in the wrong way, and running in the paths that lead to
deftruction and damnation; it is that Lord that can damn thee, when
he will,and that can inflict the punishments and plagues upon thee, that
are due unto thee,for thy fin against him; that could this day and hour
caft thy Body to the duft, and thy Soul to Devils, that doth command
thee to ftand and fee, whither thou art going; he feeth the way wherein
thou art walking, and out of pity to thee, calleth after thee, faying,
Poor Sinner! why art thou ſo ſwift,and makeft fuch hafte in the way of
Sin? Why doft thou run with fo much ſpeed to a place of torment, as
if thou couldeſt not get thither fure enough, or ſoon enough; where-
as the Way thou walkeft in (except thou turn) will bring thee to eternal
mifery, furely and quickly too? Oh ftand and fee, whither thou art go-
ing!ftand and fee that at the end of this thy finful walk thou wilt come
unto a lake of burning Brimftone; to a doleful Dungeon, to a place of
torment, and of utter darkness! Oh ftand and fee, and look about thee
if thou cant bebold any that are going to eternal Happiness walking in
that way and road that thou art daily travelling in! I therefore charge
thee upon pain of everlafting torment, as thou loveft thy Soul, or ever
wouldft be received unto everlafting joy and happiness, go. not on,
turn back again, thou art out of thy way to reft and glory, ftand
then and ask, for the good old way and walk therein.
1
}
ומצאו (1)
מרגן
3. Here is the incouragement propounded, to ftir you up to ask for,
and walk in the good old way, and that is (i) rest for your Souls. Reft
in fome meaſure, and from fome things for the prefent, and reft per- 7
fect and perpetual in Heaven hereafter for ever. Oh what ails the fons y
of men to be fo mad upon their lufts and ways of fin, that though God Subito motus,
doth threaten them with everlafting, reftlefs, and [hereafter] remedi- concitatus,vo-
lutus fuit ;
lefs torments, will yet go on in the way that leads them thither! and tranfitive,mo-
though God promiſeth a place and ſtate of reft, and love, and life, if vit, volutavit,
they will turn their hearts and feet unto the ways that would bring per antiphra-
them to it, will notwithſtanding keep their finful courfe! which brings fin, quievit.
Fer. 49.19.
to the next part in the words.
31.2. Ifa.51.4.
tantum ftetiffe
per Judæos
4. The Obstinacy and wilful rebellion of Sinners, and their refolute pur- Schindler:
poſe to the contrary (k). God commands you to walk in a good way,but () Hic figni-
you will not; he promiſeth you reft and happiness, if you will, but ficat Prophets
yet you will not; and doth threaten you with death and hell, and yet
you will not. Oh the hardneſs of your hearts! Oh the ſtubbornness of
quo minus
your wills! how great is it, when the Precepts, nor the Promifes, nor fruerentur re-
the threatnings of the great, eternal God, will not make you bend, nor
bus profperis,
bow, nor buckle to his revealed will! It is your own Will that will facu-&
& tranquillo
undo
you, if
you perish. It is your Will that is the great enemy and re- fponte fuiffe
miferos, quia
Deus propofuerat illis fælicem ftatum, fed contemptam fuiffe hanc gratiam ab ipfis, idque pervi
eaciter, nam hoc ſonant verba, ubi dicunt, non ambulabimus, Calvin:
Z 2
bel
168
Serm. VII.
Popery a Novelty.
bel against the bleffed God, againft his holy Law and Ways; do not
plead and fay, thou canst not walk in the good old Way, when the rea-
fon is rather, becauſe thou wilt not. It is not fo much your Impotency,
as your obftinacy that you do not leave your finful, and your wicked
ways. You can forbear to fwear,but you will not; you can leave your
drunkennefs, who compels you, who doth conſtrain and force you?
(1)Reprobatio
Dei non fub- you can but will not (1); who puts the cup fo often to thy mouth but
ftrahit aliquid thine own hand, commanded fo to do by thy own will? Who turns
de potentia thy tongue to curfe and to blafpheme the holy name of God but thy
reprobati own will? Who compels thy feet to carry thee to a Whore-house?
Unde licet a- Doft thou not voluntarily move thitherward, and thou goeft, not be-
liquis non
poffit gratiam caufe thou canst not forbear, but becauſe thou wilt not forbear to go?
adipifci, qui Moreover, as thou canft leave many of thy wicked ways, if thou wilt,
reprobatur à fo thou canst fet upon a better courſe of life if thou wilt. Thou canft
Deo, tamen
go to Sermons if thou wilt,and thou canft conſider of what thou hear-
quod in hoc
eft if thou wilt; and thou canft fall down upon thy knees and pray to
peccatum
vel illud laba-God if thou wilt; who doth hinder thee but thine own will? And
tur, ex ejus if thou wilt not do what thou canft, is it not a plain cafe that thou
libero arbitrio would eft not do more, though thou couldeft? Do not plead that thou
contingit :
canft not, till thou haft done the beft that thou canst do, which yet
ritò fibi im- unto this day thou never haft done. If thou wert now a dying,canft thou
putatur in
fay, thou haft done thy beft, and the moft, that thou couldeft do to leave
culpam. Aquin. the way of fin, and to walk in a better way? thy own Confcience.
par. 1.Queft.23. would condemn thee, and tell thee that thou haft not. The day is haft.
ning when it ſhall be roundly told thee, in thy ear, thou mighteft have
been holy and fo happy, but thou would not. Thou waft called to
come to Chrift that thou mighteft have lived, but thou wouldst not.
Thou waft exhorted to ask for, and walk in the good old way; but
the reaſon, why thou didst not, was becaufe thou wouldeft not. And how
defervedly are they damned, that are wilful in their ways, and are re-
folved that in the good way they will not walk.
Linde & me->
Art.3.
!
i
The Text according to thefe Parts contained in it, would afford fo
many Doctrines, which would yield matter for many, Practical Ser-
mons, but muft all be omitted, becauſe I am limited to endeavour to
make good this Pofition, viz. That Popery is a Novelty, and the Prote-
ſtants Religion was not only before Luther, but the fame that was taught by
Chrift, and his Apoſtles.
For the more clear and diftinct proceeding in the handling of this
Affertion, I fhall caft what I have to fay (and can bring into one Ser-
mon) into this Method:
First, I shall premife ſome certain Propofitions for the better ſtating of the
matter in hand.
Secondly, I will give you a parallel or comparison of the Doctrines taught
by the Prophets, Chrift, and by Apostles, the Doctrines of the Proteftants,
or Reformed Churches, and the Doctrines of the Papifts by which you
may
Serm. VII.
169
Popery a Novelty.
•
may eaſily diſcern, that ours is the old and true, but theirs a new and
falfe Religion.
Thirdly, I will fhew you that the fame Religion and Doctrine profeffed
and owned by the Proteftants was (after Chrift and his Apoftles) before
Luther,taught, and received by many.
Fourthly, I will give you an account of ſome of the material, effential
Points of Popery, when they first Sprung up in the Church, and when firſt
made Articles of Faith, with fuch strictness that they should be accounted
Hereticks that did not profefs to believe them, but would oppofe them; that
by their original and rife, you may rightly conclude that the charge of
Novelty laid upon the Popish Religion is a juft charge.
Fifthly, I will make fome Practical Application of the whole.
The first part of the Method propounded contains thefe Eight Pro- -
pofitions.
Firft Propofition.
nos. ¿.e. Me-
cap: 44..
4
πολυμερώς κα
That the ordinary way in which loft finners fince the Fall of Adam have
been recovered and restored to Life and Salvation, as to the Effentials of the
Covenant of Grace, in all ages hath been one and the fame (m). For (m)Ea quippe
though God hath at fundry times and in divers manners revealed his fides juftos
Will unto his Church, yet the Covenant of Grace (caft out to fallen fervavit anti-
man as a plank after fhipwrack) under various external Difpenfations, quos, quæ &
hath been the ſame; under the Law adminiftred by Promiſes,Prophefies, diatoris Dei &
Sacrifices and Circumcifion, the Pafchal Lamb, and other Types and Ordi- hominis Jefu
nances delivered to the People of the fews (n), all pointing at Chrift to Chrifti.Ang.de
come; under the Gofpel by the Preaching of the Word, and Adminiſtrati-
natur. & grate
on of the Sacraments, Baptifm, and the Lords-Supper, which is done in Heb. 1: 1.
Commemoration of the Death of Chrift, already paft. This way hath wonuuspas
been the fame to Heaven all along through Chrift, fucceffively from ourpów.
Adam to our days, and will be the fame to the end of the World; which ("). Chrifti
we might learn from the excellent Harmony, perfect agreement betwixt multiplicia
veri Sacrifici
the Doctrine of Mofes, the Prophets, and Chrift and his Apoftles; for variaq; figna
thefe declaring the whole counfel of God, A&. 18.27. did yet preach erant facrifi-
no new Doctrine 'concerning Chrift and Salvation by him, but what cia prifca
Mofes and the Prophets did fay, and that alfo in reference to the Gen-
fan&orum,
tiles, as well as to the Jews, Act. 26. 22, 23. To believe on Chrift, to num per mul-
love God above all, to repent, and mortifie Sin, to be fanctified and ta figuraretur,
renewed after the Image of God, to be obedient to the will of God, tanquam ver-
hath been the good way from of old. The new change in outward Ad-
bis multis res
miniftrations made by Chrift, and the Apoftles did not make a New ut fine fafti-
una diceretur,
way to Heaven, though the old Difpenfations then did ceafe, and give dio multum
place to thofe appointed by Chrift, which with the Doctrines of the commendatur
Apoftles are retained in the Reformed Church, but are depraved, cor- Ang: de Civit::
rupted and departed from by the Church of Rome,as will appear by the
parallel of Doctrines.
cum hoc u-
Dei, libro
cap: 20.
Second
170
Serm. VII.
Popery a Novelty.
་
Chriftus infti-
Second Propofition.
Antiquity is not a mark of a true Church; a Church of a long ftanding
and continuance fucceffively from age to age might be a falfe Church:
(0) Secunda The Church of Rome contrary to all reafon makes Antiquity a mark (0),
nota Ecclefiæ whereby a true Church might be known; and contrary to all History
eft antiquitas; brags of her own Antiquity. But that which is a diftinguishing mark
noftra autem to difference one thing from another muſt be found in (p) one kind,in all
Ecclefia,quam
adverfarii Pa- of that kind, only in that kind, and yet always in it; as a man hath two
pifticam vo- feet, but thereby cannot be diftinguished from fome other Creatures,
Cant, eft illa becauſe this is common to birds as well as men: So to be skilful in Mu-
ipfa, quam
fick is proper only to man, but not found in every man, and therefore
tuit, & proin- no mark to know a man by; for one that is no Mufician is a true and
de vetuftior real man,as well as he that is: So alfo there might be fomething proper
omnibus fe- to one kind of beings, and only to that kind, and to every one of that
&is hæretico-
tis hæretico kind, but not always; as Laughter to Mankind only, and to every
concil. Ecclef. One, but not always; for though no Creature can laugh but Man, yet
4.4. 6.5. one is as true and real Man when he doth not uſe that action, as when
he doth. Again, though Man only is endued with Learning of Arts
(p) Proprium
convenit foli and Sciences amongst living Creatures, yet to ſay this is a mark of a
alicui fpeciei, Man, were to ſay that molt Men in the World were no Men, for the
omnibufq; il moft are not fo learned, and the Men that are now learned, were not
always fo, and yet had then the true and real nature of Men. But if
& femper.
Tres notarum you fay, a Man hath a power or faculty to laugh, you then give a plain
conditiones mark to diſtinguiſh him from all others, becauſe this power is proper
ponit, Bellarm. to Mankind only,to every one of Mankind, only, and always; and therefore
1. Debent effe this being a property of Mankind,and infeparable from any of that kind,
· propriæ non
a difference to diftinguiſh man from all other living Creatures might be
debent efle. taken from thence, befides the conftitutive fpecifical difference.
2. Notiores,eâ
lius Individuis
communes.
re cujus funt notæ, alioqui non funt notæ, fed ignotæ. 3. Sunt infeparabiles à vera Ecclefia. De
Concil. & Ecclef. Lib.4. cap. 2.
By this plain familiar inftance the common and unlearned people, (to
whofe capacity the defign is to accommodate this Sermon) might under-
ftand fomething of the nature of a mark, whereby one thing might be
known from another, and applying this to the bufinefs in hand might
make a judgment, that the Popish braggings of Antiquity, (alone con-
fidered) will fall fhort of a demonftration, or evidence, that the Church
of Rome is the only true Church, that hereby the cannot prove her felf
to be a true Church; and that upon theſe two Grounds or Reaſons.
1. Becauſe Antiquity is feparable from a true Church, as the Church of
God in Adams days was a true Church, and yet it was not then an an-
cient Church, when it firft began; and the Chriftian Church in the
Apoſtles days was a true Chriftian Church, and yet it was not then an
ancient Chriftian Church, no more than an Infant newly born might be
faid to be an old man, and yet it is a true man, though not old.
2. Becauſe Antiquity is not only feparable from a true Church, but
is
Serm. VII.
171
Popery a Novelty.
C
is also common to other things now as well as to a true Church; yea,it might
be ſpoken of the Synagogue of Satan, for as much as Satan hath had his
followers in the World for many thouſand years; and there have been
many wicked and ungodly focieties of men, far more ancient than the
Church of Rome, or any Pope the Head thereof. So that the Antiquity
that the Church of Rome boafts of (but hath not) cannot prove it to-
be the true Church of Chrift, any more than the Synagogue of Satan.
And that Antiquity, that indeed the hath, together with her Spiritual
fornication may evidence her to be an old barlot,but not the true Church;
for when the faith, fhe is fo old as to be the Mother of all other Chur--
ches, we can name fome Churches that ſhe would have to be her Daugh-
ters to be more ancient than the Church of Rome; but it is abfurd to:
fay the Mother is younger than any of the Daughters...
Third Propofition.
As Antiquity is not a mark of a true Church, fö neither is Anti-
quity a note of true Doctrine; for although all truth is more ancient than
error (error being a corruption of truth) yet every Doctrine that is
old, or of many hundred (q years ſtanding is not therefore true; for (q) Quodcune:
there are old errors, and old herefies, yea fuch as are more ancient than que adverfus
thoſe that are properly and formally Popish Errors. There are the old Er- veritatem fa--
pit, hoc erit
rors and Herefies of Cerinthus, Ebion, Arrius, and many more, of a hærefis, etiam.
fooner and more early original, than the main Doctrines of Popery, vetus confue- -
that are effential to that Religion; and if we judg of Doctrines meerly tudo.Tertul. de:
by Antiquity, many Herefies have the precedency before Popery. Since Virg, Feland, .
then Wickedneſs and Error can plead Antiquity of many Ages; it is
plain that Antiquity is a praiſe or difprife, according to the nature of the
thing of which it is fpoken, if it be good, the older,the better; if it be bad,
the older, the worfer; continuance in Sin being an aggravation of it;
as an old Swearer, an old Drunkard or Idolater is worfe than one that
hath lately taken up fuch wicked practices. Antiquity of Doctrine and (7) Confaetus-
Worship without truth and purity being but (r) grey-headed Error do fiae veri--
and Sin, it follows that the longer the Church of Rome hath embraced tate, vetuftas 3
fuch Worship, and taught fuch Doctrines, fhe is not fo venerable for cypr. Epift, ad
her Antiquity, as vile for her Iniquity.
Pompeium
Fourth Propofition.
›
erroris eft.
Some of the Popish Doctrines, and fome parts of Popish Worſhip are older,
and of a longer standing than fome other be. Rome was not built in
one day; and the body and fyfteme of Popish Doctrine, as now it is
held, was not finifhed in one age. Popery came in by degrees, and
Antichrift did rife to this height as now he is in in, ftep by ftep. The (5) In omni
() Queſtion propounded by the Papifts to be refolved by the Prote- tione religic
nis femper
1
infigni muta~-
ifta fex demonftrari poffint. 1. Autor ejus. 2. Dogma aliquod novum. 3. Tempus quo»?
capit. 4. Locus ubi capit. 5. Quis eam oppugnaverit. 6. Exiguus aliquis cætus unde paulatim i
aliis accedentibus, cæperit Nihil autem horum de nobis oftendere poffunt, (fub. Hæretici.)
Bellarme de Concil. & Ecclefs lib.4. cap.5.
ftants
173
Serm. VII:
Popery a Novelty.
fants, faying, Who was the firft Pope that brought in their Religion? and
who was the first that made all the Innovations we complain of? is ridicu
lous and abfurd, fuppofing that to be introduced into the Church by
one man, in one age, which was brought in gradually, by many men,
in many ages.
Fifth Propofition.
Those things that are effential to our Religion, are owned by the Papiſts,
themſelves; for they do profeſs to own the Scripture to be the Word of
God, and that it is certainly true; but do add their own Traditions,
things not contained in the Scripture, yet neceſſary to Salvation, which
we cannot receive. They own Chrift to be the Head of the Church, and fo
do we; but they add and fay, That the Pope is the Head of the Univer-
fal Church alfo, but fo do not we. They own Baptifm and the Lords="
Supper, fo do we; but they add five Sacraments more, which we deny.
They own that there is an Heaven and an Hell, as well as we, but they
(t) Nota fe- teach that there was a place diftinct from both, in which the Souls of
cundo ea quæ Believers were before Chrifts death. And that there is a Purgatory,
funt fimplici
ter neceffaria and a place for the Souls of Infants, diſtinct from Heaven and Hell, all
Apoftolos which we do deny. They own the Merits of Chrift, and fo do we; but
confueviffe they add their own Merits, which we deny; and fo in other Points.
omnibus præ- So that the Controverfie betwixt us and them is not, Whether what
co, illa omnia we hold be true and old,for that is granted by the Papifts themſelves(t),
Scripta effe ab as to the effential parts of our Religion, but about what they have in-
Apoftolis, quæ vented, and added to the true Religion. All our Religion is contained
in the Scripture, and what is there, we own, and nothing elfe as ne-
neceffaria, &
quæ ipfi pa-
ceffary to Salvation. The fum of our Religion is comprehended in the
lam omnibus Ten Commandments, Creed, and Lords-Prayer, which the Papifts alfo do
vulgo prædi confefs and own. So that our Religion is paft difpute, and is in a man-
de Verb. Deiner granted to us: But whether the Popish Doctrines as fuch, be true
and old, is the very Controverfie betwixt us and them.
dicare, Di-
caverunt. Bell,
。
Lib.4. cap.11.
Sixth Propofition.
From the former follows this, That there are more things effential to
the Popish Religion as fuch then there are to our Religion. They do own
our Effentials, but we deny theirs. Thofe in which we and they do a-
gree, are acknowledged by both to be true and old; thofe in which
we differ from them, we truly fay are New.
Seventh Propofition.
The Reformation of the Church doth not confift in bringing in of New
things, but in cafting them out, and paring them off: It is a grofs mittake
that in the Reformation, in and fince Luthers time, the Church hath
brought in new Doctrines, and rejected the old: But (which is the
truth) hath caft away the new, and retaineth the old. Gold and drofs
were mixed together, the Jewel of Truth was hid under the filth of
corrupt Doctrines, our Reformers kept the Jewel and the Gold, and
caft the drofs and filth away. The Reception of the old Doctrine, and the
Re
Serm. VII.
173
Popery a Novelty.
:
Rejection of the New is that which made the Reformation. And if the
Church of Rome would own what is in the Scripture, and no more, as
neceffary to Salvation, and would cut off the New, which they have
added to the Old, we and they ſhould be of the fame Religion. Our
Religion was perfect and compleat before the Doctrine and the Wor-
ſhip of the Church of Rome, (as now it is) were in being; and if you
give a Coat to a Man, and he afterwards put fome pieces to it, long
after it was a Coat, if you ask a Mendicant, or a Beggar in the fireet,
he may tell you, that is the New part which was put to it, after it was
a perfect Coat.
Eight Propofition.
Pomp.
To know which is the Old Religion and the New, we must keep to the
Word (u) of God, as the rule and teft thereof. What is not in the Word (1) Si ad di-
of God, no way, neither exprefly, nor by just, immediate, neceffary con- vine traditi-
onis caput, &
Sequence; and yet is made neceffary to Salvation is certainly a New Re- originem re-
ligion; though it hath been taught many hundred years. Thus all vertamur,
falfe gods though long fince ferved and worshipped are called New ceffat error
gods, that newly came up, Deut. 32. 17. The Old Religion then muft humanus.
be examined by the Old Rule, the Holy Scriptures; fo that to deter- Cypr. Epift. ad
mine this, we need not run to the Canons of the Church, the Councils of
Men, to the Decrees of the Pope, to the Writings of the Fathers, which
are all fallible, and of later ftanding than the Word of God, as being
before any fuch Councils, Canons,Conftitutions and Writings of Men, fince
the Apoftles time. When therefore the Papifts ask you, Where was
your Religion before Luther? you might confidently anfwer, Where
their Religion never was, nor will be found, and that is, in the holy
Scriptures, which was long before Luther was, or the Pope either. But
if you ask them, Where was their Religion in the Apostles times, and feve-
ral hundred years after Chrift, you will put them hard to it to fhew you,
nay they cannot do it.
The fecond General Head in the Method propofed, is to give you
a parallel of Doctrines taught by the Prophets, Chriſt, and his Apoſtles ;
by the Proteftants or Reformed Church; by the Papists or the Church of
Rome. The firft fhall be laid down in the very words of Scripture. The
fecond out of the publick Confeffions of faith of the Reformed Church in
England, and beyond the Seas. The Third out of the Writings and De-
cretals of the Popes, Councils, Cardinals, and other Doctors approved by
the Church of Rome. By all which the Three Things contained in this
Pofition will be made manifeft. First, That the Doctrine of Proteftants is
the fame, that was taught by Christ and bis Apostles. Secondly, That
therefore it was long before Luther. Thirdly, That the Doctrine of the
Church of Rome, differing from, and being contrary to the Doctrine of
Christ and bis Apostles must be a very Novelty. But here I have not time
nor room to make this Comparifon in all points of differing Doctrine
betwixt us and them, but thall make choice of fome out of many, but
A a
عية
enough
{
174
Serm. VII.
Popery a Novelty.
1245
(w) Church of
enough to prove the thing afferted. A Parallel of the Doctrines of
Prophets, Chrift and his Apoftles, the Proteftants and Papiſts.
I. Concerning the perfection and fufficiency of the Scripture unto Sal-
vation.
I. The Doctrine of the Frophets, Chriſt and Apoftles concerning
this Point:
I
Deut. 12.32. Whatſoever things I command you, obferve to do it, thou
halt not add thereto, nor diminish from it. Pfal. 19.7. The Law of the
Lord is perfect, converting the Soul. Joh. 20. 31. But thefe are written,
that ye might believe that Fefus is the Chrift, the Son of God, and that be-
lieving you might have life through his name. Gal. 1. 8. But though we or
an Angel from Heaven preach any other Goſpel unto you, than that which
we have preached unto you, let him be accurfed. 9. As I faid before, fo fay
now again, if any man preach any other Goſpel to you, than that you have
received, let him be accurfed. 2 Tim. 3. 15. And that from a child thou
haft known the holy Scriptures, which are able to make thee wife unto Sal-
vation, through faith which is in Christ Jesus. 16. All Scripture is given
by Inspiration of God, and is profitable for Doctrine, for reproof, før corre-
tion, for instruction in righteousness. 17. That the man of God may be
perfeci, throughly furniſhed unto all good works. Rev. 22.18. For Iteſti-
fie unto every man that heareth the words of the Prophefte of this Book, if
any man ſhill add unto theſe things, God ſhall add unto him the plagues that
are written in this Book. 19. And if any man ſhall take away from the
words of the Book of this Prophefie, God shall take away his part out of the
Book of Life, and out of the holy City, and from the things which are
written in this Book.
II. The Doctrine of the Reformed Churches concerning the Perfecti-
on and Sufficiency of the Scripture unto Salvation.
(w) The holy Scripture containeth all things neceſſary for Salvation; fö
Engl. Artic. 6. t whatſoever is not read therein, nor may be proved thereby, is not to be
required of any man, that it should be believed as an Article of the Faith,or
be thought requifite and neceſſary to Salvation.
(x) It is not lawful for the Church to ordain any thing, that is contrary to
*) Artic, 20. Gods Word -----as it ought not to decree any thing against the fame, ſo be-
fides the fame ought it not to enforce any thing to be believed for neceffity of
Salvation.
The whole Counsel of God concerning all things neceſſary for his own Glory,
mans Salvation, Faith and Life, is either exprefly fet down in Scripture,or
(y) Affemb. by good and neceſſary confequence may be deduced from Scripture; unto
Confeffion of which nothing at any time is to be added, whether by new Revelations of the
Spirit, or Traditions of men (y).
Faith.
The Canonical Scripture, or the Word of God delivered by the Holy Ghoſt,
and
Serm. VII.
175
Popery a Novelty.
and by the Prophets and Apostles propounded to the world is the most perfect (~) Confeffio:
and ancient Philofophy, doth alone perfectly contain all piety, all rule of
life (z).
66
66
CC
Helvet. Synta.
Confef. p.67.
The Reformed Church in France thus (a). "Whereas the Word (4) Quum
of God is the fumm of all Truth, containing whatſoever is requifite Verbum Dei
to the Worſhip of God and our Salvation; we affirm that it is not law- fit omnis ve-
ritatis fumma,
ful for Men or Angels either to add any thing to it, or take away any complectens
thing from it,nor to change any thing at all therein; from whence it quicquid ad
follows, that it is not lawful to fet, either Antiquity, or Cuſtom, or a cultum Dei &
"Multitude, or Humane Wiſdom, Opinions, Decrees, Councils, or ftram requiri-
Viſions, or Miracles, in oppofition to Divine Scripture; but rather tur,neq;homi-
"that all things ought to be examined and tried according to this Rule, nibus, neque
and what is prefcribed therein.
CC
cc
•
falutem no-
ipfs etiam
Angelis fas
effe dicimus quicquam ei verbo adjicere, vel detrahere, vel quicquam prorfus in eo immutare:
Ex hoc autem efficitur, neque antiquitatem, confuetudines, neq; multitudinem, neq; Humanam
Sapientiam, neq; Judicia, neq; Edi&a vel Decreta ulla, neq; Concilia,neq; Vifiones,neq;Miracula,
Scripturæ illi Divina opponere licere:Sed potius omnia ad ejus regulam & prafcriptum examinari
& exigi oportere, Gallic. Confel. in Syntag. Confef. p. 78.
ઃ
૮
facram hanc
The Belgick Confeffion thus (b). "We believe that the Holy Scrip- (b) Credimus
ture doth perfectly contain the Will of God, and that whatfoever is Scripturam,
neceffary to be believed by men, for the obtaining of Salvation, is Dei volunta-
fufficiently taught therein.--------For when it is forbidden that any tem perfe&tè
"ſhould add to it, or take away from it, thereby is abundantly de- complecti, &
"monftrated, that the Doctrine thereof is moft perfect, and every hominibus, ut
quodcunq; ab
way compleat.
cr
CC
falutem con-
fequantur,crc-
di neceffe eft, in illa fuffcienter edoceri: Quum enim vetitum fit,ne quis Dei verbo quicquam
addat, aut detrahat, fatis eo ipfo demonftratur, Do&rinam illius perfe&tiffimam, omnibufque
modis confunimatam effe. Belg. Eccles. Confef. Syntag. p.131.
CC
CC
contineri om-
Wittember. Confef. (c) "That all Doctrine neceffary to be known (). In hac
by us in order to true and eternal Salvation is not contained in the Scriptura non
Scripture is fooner faid than proved. To add no more, by thefe it nemi Do&tri-
is evident that in this point the Reformed Churches do not only agree nam, nobis ad
among themſelves, but alfo with the Prophets and Apoftles, teaching veram & per-
herein the fame Doctrine that Chrift and they did, which was the thing Petuam falu-
tem cognite
to be proved.
necefariam.
videtur facilius poffe dici, quàm probari. wittemb. Confef. Syntag. pag. 130.
III. The Doctrine of the Papifts concerning the Perfection and Suf-
ficiency of the Scripture.
(d) Sacrofan-
The Council of Trent declared (d), "That the Doctrine of the Go- &a --Triden-
tina fynodus--
perfpiciens hanc veritatem [Evangelii] & difciplinam contineri in libris Scriptis, & fne Scripto
Traditionibus.
Omnes libros tam veteris quain Novi Teſtamenti
siones ipfas, tum ad fidem, tumi ad mores pertinentes,-
tiâ fufcipit & veneratur. Concil. Trident. Seff. 4.
A a 2
Nec non Tradi
Pari pietatis affe&u ac revercn-
"Spel
176
Serm. VII.
Popery a Novelty.
CC
fpel is contained in the Written Word, and in Unwritten Traditions,
"and that they did receive and honour the Unwritten Traditions, whe-
"ther appertaining to Faith, or Manners, with the fame reverence and
"holy affection, as they did all the Books of the Old and New Tefta-
rr
ment.
The Canon Law faith (e), "That men do with fuch reverence re-
(e) Et revera
tantâ reveren- "ſpect the Apoftolical Seat of Rome, that they rather defire to know the
tiâ apicem
"ancient Inftitution of Chriftian Religion from the Popes mouth, than
prafata Apo- "from the holy Scripture; and they only enquire what is his pleaſure,
ftolicæ fedis "and according to it, they order their Life and Converfation. Again,
omnes fufpi- «c,
ciunt.lt (f) that the [Popes] Decretal Epistles are to be numbred with Canonical
antiquam Scripture.
Chriftianæ
Religionis inftitutionem magis ab ore præcefforis ejus, quam à facris paginis, & paternis Tra-
ditionibus expetant: illius velle, illius nolle tantum explorant, ut ad ejus arbitrium fuam con-
verfationem & ipfi remittant, aut intendant. Corp. jur. Canon. Dist. 40. fi Papa in Annot.
(f) Inter Canonicas Scripturas Decretales Epiftolæ connumerantur. Corp. juris Canon. Dist. 19:
cap. 6,
Do&rinam
Dr. Standish in his Book againft English Bibles faith, "Take from
"them the English damnable Tranflations, and let them learn to give
as much credit, to that which is not expreſſed, as to that which is
expreffed in the Scripture.
ર
66
quæ nec aper- CC
(g)Multa per- (g) Melchior Canus writeth, "That many things belong to Chriftian
tinere docet] "Faith and Doctrine, which are neither plainly nor obfcurely contained
ad Chriftiano-"in holy Scripture. And he doth give particular Inftances, (
"That
rum fidem & "the help of the holy Martyrs fhould be craved by Prayer, and their
"Memories celebrated, and their Images worshipped, and fuch-like, is
tè, nec ob- not taught in the holy Scripture, and yet the Catholick Church doth
fcurè,in facris "as firmly hold thefe and many fuch-like Doctrines as if they were writ-
literis conti- "ten in holy Scripture.-----Again he fays, "There is more efficacy for
nentur." confutation of Hereticks in Tradition, than in Scripture.----- Again,
San&torum
Martyrum "Almost all Difputations with Hereticks fhould be referred to the Tra-
"ditions received from our fore-fathers.
t
}
auxilium pre-
cibus implo-
randum, eorumque memorias celebrandas, Imagines venerandas effe, in Sacrificio Euchariftiæ
fimul cum corpore fanguinem facerdotibus effe, & conficiendum, & fumendum, &c. Sacræ literæ
nufquam fortè tradiderunt. At ejufmodi atq; alia pleraq; id genus, ita firmiter Ecclefia Catholica
retinet, ut fi facris codicibus fuiffent infcripta: Melch. Can. loc. Theolog. Lib.3. cap.3. Adde, quod
2d confutandos Hæreticos major vis in Traditione, quàm in Scriptura eft. Quorfum hæc tam
longo Sermone repetita? Nempe ut intelligas, non niodò adverfum hæreticos plus habere Tradi-
tionem,quàm Scripturam virium,fed etiam omnem fermè cum hæreticis difputationem ad Tradi-
tiones à majoribus acceptas effe referendam : Ibid.
(b) Multòque
maxima pars
(b) Cardinal Hofius fpeaks out, faying, "The greateſt part of the
Evangelii pervenit ad nos Traditione, perexigua literis eft Mandata. Hofius confef. Fid. Cathed.
tap.92. pag.133. fol.
"Gospel
Serm. VII.
177
Popery a Novelty.
"Gofpel is come to us by Tradition, very little of it is committed to
" Writing.
By this, Reader, thou maift plainly perceive that the Doctrine of the
Papiſts in this, is exprefly contrary to the Doctrine of the Prophets,
Chriſt, and his Apoftles, and that the Doctrine of the Proteftants is the
very fame with the Doctrine of Chrift and the Apoſtles: compare them
together, and thou will fee the agreement of the one, and the contra-
riety of the other, to the Doctrine of Scripture, and conclude that the
Doctrine of the Reformed Church is the old and true, but the Doctrine
of the Church of Rome, is both new and falſe Doctrine; And that
what the Rhemifts on Gal. 1. 8. fay,It is great pity and shame that fo many
follow Luther and Calvin, and fuch other lewd Fellows into a new Gospel ;
is more true-of, and better applied to the followers of the Popish Do-
ctors, or of the Rhemifts themselves; who on 2 Tim. 3. 16. fay, The
Hereticks upon this commendation of holy Scriptures, pretend (very fimply in
good footh) that therefore nothing is neceffary to Justice and Salvation but
Scriptures. And on Joh. 21. 25. Few things are written of Chrifts A&ts
and Doctrine in compariſon of that which he did and Spake, and yet the He-
reticks will needs have all in Scripture, Whereas the Evangelift faith not,
That any thing is omitted of his Doctrine, but of his Acts: For
though he fpake more words than be expreffed, yet all the Doctrines
that he uttered in thoſe words, is contained in the Scriptures of the
Old and New Teftament. The Apoftles preached nothing but that
which was contained in the Scriptures, A&. 17. 11. & 26. 22. Rom.
1.2. Fulk in loc.
II. Of Reading of the Scripture.
I. The Doctrine of the Prophets, Chrift, and Apoftles concerning the
common Peoples reading and knowing of the Scripture.
Deut. 31. 12, Gather the people together, men, and women, and chil-
dren, and thy stranger that is within thy gates, that they may hear, and that
they may
learn and fear the Lord your God, and obferve to do all the words of
this Law. 13. And that their children which have not known any thing,
may bear and learn to fear the Lord your God, as long as ye live in the Land.
Joh. 8. 35. There was not a word of all that Mofes commanded, which Jo-
thua read not before all the Congregation of Ifrael, with the women and the
little ones, and the strangers that were converfant among them. Pfal. 1. 2.
His delight is in the Law of the Lord, and in his Law doth be meditate day
and night. A&t. 8.28,-----Was returning and fitting in his Chariot read
Ifaias the Prophet. Joh: 5.39. Search the Scriptures, for in them ye think
ye have eternal life, and they are they which testifie of me. Act. 17. II.
And thefe were more noble than thofe in Theffalonica, in that they received
the word with all readiness of mind, and fearched the Scriptures daily, whe-.
ther thoſe things were fo. Ephef. 3. 4. Whereby when ye read ye may un-
derstands
મ
{
178
Popery a Novelty.
Serm. VII.
derſtand my knowledg in the mystery of Chrift. Col. 3. 16. Let the word
of God dwell in you richly in all wisdom. 1 Thef. 5. 27. I charge you by
the Lord that this Epistle be read unto all the boly Brethren. 2 Tim. 3. 15:
And that from a child thou hast known the holy Scriptures.-------Rev. 1. 3.
Bleffed is he that readeth and they that hear the words of this Prophefie, and.
keep those things that are written therein.
II. The Doctrine of the Proteftants and Reformed Churches con- .
cerning the Peoples reading and knowing of the Scriptures.
CL
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૬૮
"Becaufe the Original Tongues are not known to all the People of
God, who have right unto, and intereft in the Scriptures, and are
commanded in the fear of God to read and fearch them, therefore they
are to be Tranflated.-----------All forts of People are bound to read it
[The Word of God] apart by themselves, and with their Families.-----
------(i)"It is lawful for all men privately at home to read the holy
Scriptures, and by Inftructions to editie one another in the true Re-
gere domi, & "ligion.-----
(i) Omnibus
facras literas
privatim le-
inftruendo æ-
(6
te
dificare mutuum in vera Religione liceat. Confef. Helvet. cap. 22.
(b) Cum ex-
perimento
manifeftum
t
III. The Doctrine of the Papifts concerning the Peoples having, or
reading of the Scripture.
ne permittan- 66
(C
(k): "Whereas experience teacheth, that if the Bible be every-where
"without difference, permitted in the vulgar Tongue, through mens
fit, fi facra Bi- " unadviſednefs, more hurt than good doth arife thereby, in this point
blia vulgari
"let the judgment of the Bishop, or Inquifitor be followed; that with
lingua paffim "the advice of the Parish-Prieft, or Confeffor, they may grant the rea-
fine difcrinii- «ding of the Bible, Tranflated by Catholick Authors, in the vulgar
tur, plus inde, language, to fuch as they fhall underftand, can take no hurt by fuch
reading, but increaſe of Faith and Godliness. The which Licenſe let
them have in writing. And if any prefume without fuch Licenſe ci-
"ther to read or have it, unless they firft deliver up their Bibles to the
quam utilita-"Ordinary, they may not have the pardon of their fins. And the Book-
tis oriri,hac ૬.
parte judi-
fellers, that without fuch Licenfe, fhall fell, or any way afford Bibles
cio Epifcopi, "in the vulgar Language, fhall forfeit the price of the Books, to be
aut Inquifito- "converted by the Bishop to pious ufes, and be liable to fuch other pe-
ris ftetur, ut «nalties according to the quality of the offence, as the Bishop fhall
Parochi, vel think meet.
ob hominum
temeritatem,
detrimenti,
cum confilio
confefforii,
(પ
(
Bibliorum, à Catholicis auctoribus verforum, le&tionem in vulgari lingua eis concedere poffint,
quos intellexerint, ex hujufmodi lectione non damnum, fed fidei atq; pietatis augmentum capere
poffe, quam facultatem in Scriptis habeant. Qui autem abfq; tali facultate ea legere, aut habere,
præfumpferint, nifi prius Bibliis Ordinario redditis, peccatorum abfolutionem percipere non pof-
fint. Bibliopolæ verò, qui prædi&tam facultatem non habenti, Eiblia Idiomate vulgari confcripta
vendiderint, vel alio quovis modo concefferint, librorum pretium, in ufus pios ab Epifcopo con-
vertendum, anittant, aliifque pænis pro delici qualitate ejufdem Epifcopi arbitrio fubjaceant.
Index. Lib. prohib. Regu! 4.
Though
Serm. VII.
179
Popery a Novelty.
(1) Animad-
Though this is not agreeable to the Doctrine of Chrift and his Apo-
files that men muft not read the Scripture without a Licenfe from men,
for fo what is ftrictly commanded by God, would be at the pleaſure of
others, whether God be obeyed or no, and fome liberty by Pope Pius
the Fourth doth ſeem to be granted for the reading of the Bible, to
whom they pleafe, yet it is taken away fully by Pope Clement the Eighth,
in his Obſervation of this before alledged Rule, in theſe words.
(1) "It is to be obferved concerning this Rule of Pins the Fourth, vertendum eft
that by this Impreffion and Edition, no new Power is granted to Bi- circa fupra
fhops, or Inquilitors, or Superiors, to licenfe the buying, reading, fcriptam
or keeping the Bible in the vulgar Tongue, feeing hitherto by the quartam Re-
command and practice of the holy Roman, and Univerfal Inquifition, pii Pape IV.
the power
of granting fuch Licenfes, to read or keep Bibles in the nullam per
vulgar Language, or any parts of the holy Scripture, as well of the hanc Impreffi-
New as of the Old Teftament, or any fums or Hiftorical Abridgments onem & Edi-
"of the fame, in any vulgar Language, hath been taken from them;
" which inviolably is to be obferved.
66
re
66
<s
C.C
..
t
tionem de
novo tribui
facultatem E-
pifcopis, vel
Inquifitoribus, aut Regularium Superioribus, concedendi Licentiam emendi,legendi, aut retinendi
Biblia vulgari Lingua edita, cum hactenus mandato & ufu fan&tæ Romanæ & univerfalis Inquifiti-
onis fublata eis fuerit facultas concedendi hujufmodi Licentias legendi, vel retinendi Biblia vul-
garia, aut alias Sacræ Seripturæ tani novi, quam veteris Teftamenti partes quavis vulgari Lingua
editas: ac infuper fummaria & compendia etiam Hiftorica eorundum Bibliorum, feu Librorum.
Sacræ Scripturæ, quocunque vulgari Idiomate confcripta: quod quidem inviolate fervandum eft.
Ind. Lib. probib. Obfervat. circa Reg..4..
E
(m) Cardinal Bellarmine to the fame purpoſe teacheth, "That the (m) Populus
People would get not only no good but much hurt from the Scrip- non folum nons
tures; for they would eafily take occafion of erring, both in Doct- caperet fract-
"rines of Faith, and in Precepts concerning Life and Manners.
CC
um ex Scrip-..
turis, fed eti--
am caperet
detrimentum: Acciperet enim facillimè occafionem errandi, tum in Do&trina fidei, tum in præ-
ceptis vitæ, & morum. Eellar. de Verb. Dei. Lib.z. cap. 15.
66
!
Perefius (quoted by Dr. White) faith, "Shall no bounds be ſet to po-
"pular, rude, and carnal men? Shall old men, before they have put off
the filth of their mind, and young men that yet fpeak like children, be
"admitted to read the Scripture? I fuppofe verily (and my opinion :
fails me not) this Ordinance. under the pretence of Piety, was inven--
“ted by the Devil.
ઃ
The Rhemifts Tranflators in their Preface write in thefe words...
"Which Tranflation we do not publifh upon Erroneous opinion of ne-
ceffity, that the holy Scriptures fhould always be in our Mother--
tongue, or that they ought, or were ordained of God to be read in- -
differently of all.--Or that we generally and abfolutely deemed ite
more convenient in it felf, and more agreeable to Gods Word and
Honour, or edification of the Faith to have them. turned into vulgars
Tongues
6C
ર
cr
180
Serm. VII.
Popery a Novelty.
CC
66.
cr
"Tongues, than to be kept and ftudied only in the Ecclefiaftical learned
Languages.The wife will not regard what fome wilful People do
mutter, That the Scriptures are made for all men; and that it is of
(૬ envy that the Priefts do keep the holy Book from them: Which fug-
geftion cometh of the fame Serpent that feduced our firſt Parents, whe
perfwaded them that God had forbidden them that tree of Knowledg,
"left they ſhould be as cunning as himſelf, and like unto the Higheft.
No, no, the Church doth it to keep them from blind ignorant pre-
fumption, and from that which the Apoftle calls, Knowledg, falfly fo
"called, and not to bar them from the true Knowledg of Chrift.--~---
She knoweth how to do it without cafting the holy to Dogs, or
pearls to Hogs.
6C
'
ct
66
Bravely faid! O the excellent art of the Mother-Church, that by
keeping of her Sons and Daughters ignorant of the Word of God (the
means of Knowledg) keeps them from blindneſs and ignorance! Who
ever thought that to keep People in ignorance had been the way to
keep them from it? What pretty conceit is this that they bar the People
from knowing the Scripture, and yet do not bar them from the Know-
ledg of Chrift? When Chrift bids us Search the Scriptures, for they are
they that teftifie of him.
III. Of Religious Worship in a known Tongue.
I. The Doctrine of the Scripture concerning this Point.
.1
1 Cor. 14.2. He that Speaketh in an unknown tongue Speaketh not to
men, but to God, for no man underſtandeth him; bombeit in the Spirit he
Speaketh myteries. Read ver. 3,4,5,6,7,8,-----9. So likewife ye except ye
utter by the tongue words eafie to be understood, how shall it be known what is
Spoken? for ye fhall ſpeak unto the air. v.11. If I know not the meaning of
the voice, I shall be to him that speaketh a Barbarian, and be that ſpeaketh
hall be a Barbarian unto me. 14. For if I pray in an unknown tongue, my
Spirit prayeth, but my understanding is unfruitful. 16. Elfe when thou
halt blefs with the ſpirit,how ſhall he that occupieth the room of the unlearned,
fay Amen, at thy giving of thanks, feeing be understandeth not what thou fay
eft. 18. Ithank my God I fpeak with tongues more than you all. 19. Tet
in the Church I had rather speak five words with my understanding, that by
voice I might teach others alſo, than ten thouſand words in an unknown
tongue. Read alfo ver. 22, 23, 24, 25, 26, 27,28.
my
II. The Doctrine of the Reformed Churches concerning Religious
Worſhip in a known Tongue.
(n) Ang.Artic. (n) "It is a thing plainly repugnant to the Word of God, and the
24.
(
cuſtom of the Primitive Church,to have publick Prayer in the Church,
4. or to minifter Sacraments in a Tongue not understood by the
૬૬
People.
(0) Becauſe
Serm. VII.
181
Popery a Novelty.
&
66
(o) "Becauſe the Original Tongues are not known to all the Peo- (0) Affem's.
ple, who have right unto, and intereft in the Scriptures, and are com- Confef
manded in the fear of God to read and ſearch them, therefore they are
to be Tranflated into the vulgar Language of every Nation unto
"which they come, that the Word of God dwelling plentifully in all,
they might Worſhip him in an acceptable manner.
CC
66
dine fant in
(p) "Let all things in the Church be done decently and in order, fi- (p)Omnia de-
"nally let all things be done to edification; therefore let all ftrange center & or-
Tongues keep filence in the holv Affemblies; let all things be utter- Ecclefia, om-
"ed in the vulgar Tongue, which is underfood of all men in the com- nia deniq; fi-
CC pany.
ant ad ædif.
cationem, ta-
ceant ergo omnes peregrinæ linguæ in cætibus facris: omnia proponantur lingua vulgari, quæ eo
in loco ab hominibus in cætu intelligatur. Confef. Helvet. cap.22.
(q) "Contrary to the exprefs command of the Holy Ghoft, in the (4) Contra
"Church all things are faid and fung in a language which the People do expreffumfpi-
66 not underſtand.
cuntur & canuntur lingua, quam populus non intelligit. Confef. Argentinenf. cap.21.
C
ritus fan&ti
præceptum,in
ea omnia di-
(r) "What hath been already faid concerning the ufe of a Language (r) Quod jam
"known to the common People, is to be underflood not only in finging dictum eft de
of Pfalms, but alſo of all the parts of the Ecclefiaftical Miniftry;
ufu Lingue
vulgo notæ,
"for as Sermons and Prayers ought to be in a Tongue known unto the intelligendum
"Church, ſo alſo ſhould the Sacraments be difpenfed in a known Lan- eft non tan-
guage; for though it be lawful for the fake of the Learned fometimes tum de cantu
to uſe a ſtrange Tongue, yet the conſent of the Univerfal Church re-
"quires [proves this] that the neceffary fervices of the Church ſhould
"be done in the Mother-tongue.
66
66
Pfalmorum,
fed etiam de
omnibus par-
tibus Eccleft-
aftici Minifte-
rii. Sicut enim conciones & precationes lingua Ecclefiæ nota habendæ funt, ita & Sacramenta
noto Sermone difpenfanda funt. Etfi enim licebit aliquoties peregrinâ linguâ propter ftudiofos uti,
tamen confenfus Catholicæ Ecclefiæ hoc exigit, ut neceffaria Minifteria Ecclefiæ fiant Sermone
vernaculo. Confeƒ, wittemb. de horis Canon.
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st
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66
(s) "Our [Minifters] ufe all diligent endeavours that they may (s)Noftri om-
teach in the Church and preach the Word of the Gospel, without nem operam
mixture of Humane Traditions; do read the very Gofpels and other navant, ut
Scriptures in the Churches in the vulgar Tongue, and after do inter-
pret them to the People.
verbum Evan-
gelii, imper-
mixtum Hu-
manis Tradi-
tionibus, in Ecclefia docenat ac prædicent,proinde ipfa Evangelia,nec non alias Scripturas, Lingua
vulgari in Templis legunt ; ac ita demum populo interpretantur. Confef. Bohemic. Artic.10.g
III. The Doctrine of the Papifts concerning publick Religious Wor-
ſhip in a known Tongue.
Bb
"Although
182
Serm. VIL
Popery a Novelty.
magnam con-
(C
(t) Etfi Miffa (†) Although the Maſs containeth much inftruction of the People,
tineat populi "yet the Fathers thought it not expedient that it ſhould be every-
where celebrated in the vulgar Tongue..
fidelis erudi-
tionem: non
SC
tamen expedire vifum eft Patribus, ut vulgari paffim lingua celebraretur. Concil. Trident. Sef;22.
(#) Experi-
entiâ Magi-
CC
(22.) Experience teaching us we have learned, what hath been the
"fruit of this, that Divine Service in many places Tranflated into the
ftrâ didicimus « Mother-tongue; is faid, It is fo far that Piety ſhould be encreaſed,that
ea res attule- "it is much diminiſhed thereby.
quid fructus.
rit, quod in
.
66.
plerifque locis Officia Divina, in linguam vernaculam ad verbum tranflata decantentur. Tantum
abeft, ut accefferit ad Pietatem aliquid plus, ut etiam diminutum effe videatur. Hofius de Sacre.
vernaculè Legendo.
66
66
66
tr
The Rhemists Divines on 1 Cor. 14. thus: "We do not doubt but
it is acceptable to God, and available in all neceffities, and more a-
greeable to the uſe of all Chriftian People ever fince their Converfion
to pray in Latin, than in the Vulgar, though every one in particular
"underſtandeth not what he faith: So it is plain that fuch pray with as
great confolation of fpirit, with as little tediouſneſs, with as great
devotion and affection, and ſometimes more than the other, (ſuch of
* their own Church that learn their Pater-Noſter in their vulgar Tongue)
"and always more than any Schifmatick or Heretick [Proteftants] in
"his own Language.There is a Reverence and Majefty in the
Churches Tongue dedicated in our Saviours Croſs, and giveth more
“force and valour to them [Prayers] faid in the Churches obedience,
than to others.------The fpecial ufe of them [Prayers] is to offer our
hearts, defires and wants to God, and to fhew that we hang on him
in all things, and this every Catholick doth for his condition, whether
he underſtand the words of his Prayer or not.------It is enough that
they can tell, this holy Orifon to be appointed to us,to call upon God
'in all our defires, more than this is not neceffary; and the Tranflati-
on of ſuch holy things often breedeth manifold danger and irreve-
rence in the Vulgar (as to think God is the Author of Sin, when they
“read, Lead m not into temptation) and ſeldom any edification at all. To
"conclude, for praying either publickly or privately in Latin, which is
the common Sacred Tongue of the greateft part of the Chriftian
"World, this is thought by the wifeft and godlieft to be moſt expedi
4. ent, and is certainly feen to be nothing repugnant to St. Paul..
Reader, View over again 1 Cor. 14. and wonder at this Popish in.
folence, to fay, This is nothing repugnant to St. Paul.
..
66
..
દ્ર
t
t
I
IV. Of the Authority of the Scripture……
I; The Doctrine of the Apoftles concerning the Authority of the-
Scripture.
:
Serm. VII.
183
Popery a Novelty.
Scripture, that it doth not depend upon the Teſtimony of Men.
2 Pet. 1. 19. We have alfo a more fure word of Prophefie, whereunto
ye do well that ye take heed, as unto a light that ſhineth in a dark place.
21. Holy men of God ſpake as they were moved by the holy Ghoft. 2 Tim. 3.
16. All Scripture is given by infpiration from God.------1 Joh. 5.9. If we
receive the witness of men, the witness of God is greater. I Thef. 2.13. Ye
received the word of God which ye heard of us,not as the word of men,
but as (it is in truth) the word of God.-
II. The Doctrine of the Proteftants, or Reformed Churches concer-
ning the Authority of the Scripture.
(w)"The Authority of holy Scripture, for which it ought to be (w) Affemb.
"believed and obeyed, dependeth not upon the Teftimony of any Man Confeff.
or Church, but wholly upon God (who is truth it felf) the Author
66
CC thereof; and therefore it is to be received becauſe it is the Word of
"God.
દ
tr
(x) "We believe without wavering all things which are contained (x) Omnia
પ in the Scriptures, not ſo much becauſe the Church alloweth and re- que Canoni-
"ceiveth them for Canonical, as for that the Holy Ghoft beareth wit- cis libris con-
tinentur, abfq;
"neſs to our Confciences that they come from God, and have proof omni dubita-
"thereof in themfelves.
tione credi-
mus; idque
non tam, quod Ecclefia eos pro hujufmodi recipiat & approbet, quam imprimis quod Spiritus
fan&us in cordibus noftris teftetur à Deo perfectos effe, comprobationemq, ejus in feipfis habeant.
Confeff. Belg. Artic. 5.
*
પ
c
nonicas fan&-
(y) "We believe and confefs that the Canonical Scriptures of the (y) Credimus
Prophets and Apoftles, of Old and New Teftament, be the true & confitemur
Word of God, and have fufficient Authority from themfelves, and Scripturas Ca-
not from men'; for God himſelf ſpake unto the Fathers, Prophets orum Prophie-
"and Apoftles, and doth yet fpeak unto us by the holy Scriptures. tarum & A-
poftolorum
utriufq; Teftamenti ipfum verum effe Verbum Dei: & authoritatem fufficientem ex femetipfis,
non ex hominibus habere. Nam Deus ipfe loquutus eft Patribus, Prophetis & Apoftolis, & loqui-
tur adhuc nobis per Scripturas fanctas. Confef. Helvet. cap.1.
(≈)
re
We acknowledg thefe Books to be Canonical, that is, we re- (3) Hos libros
ceive them as the Rule of our Faith, and that not only from the com- agnofcimus
mon conſent of the Church, but much rather from the Teftimony and
"inward perfwafion of the holy Spirit.-----
CC
r
effe Canoni-
cos, id, eft, ut
fidei noftræ
normam &
Regulam habemus; idq; non tantum ex communi Ecclefiæ confenfu, fed etiam multo magis ex
Teſtimonio, & intrinfeca Spiritus fan&ti perfuafione. Confeff. Gallic. Art. 4.
CC
As we do believe and confefs that the Word of God doth ſuf-
ficiently inftruct, and make the man of God perfect. So we do affirm
"and freely profefs, that its Authority is from God, and doth not de-
Bb 2
pend
184
Serm. VII.
Popery a Novelty.
"
(4) Sicut cre-
dimus & con-
66
66
pend upon Men or Angels. We therefore affert, that they which ſay,
The Scripture hath no other Authority, but what it receiveth from
"the Church; are Blafphemers against God, and wrong the true
Church, which always heareth and obeyeth the voice of her Bride--
ficienter in- cc groom and Paftor, but never challengeth to her ſelf a power to be.
ftruere, & ho- (
fitemur Scrip-
turas Dei fuf- «
minem Dei
perfe&um
the Miſtreſs over it. (a).
reddere ita; ejus authoritatem à Deo effe, & nec ab homine vel Angelo pendere affirmamus &
profitemur. Afferimus itaq; quod qui dicunt Scripturam non aliam habere authoritatem, fed eam
quam ab Ecclefia accepit, funt in Deum blafphemi, & veræ Ecclefiæ injuriam faciunt, quæ femper
audit, & voci fponfi & Paftoris fui obfequitur, nunquam autem magiftram agere fibi arrogat..
Confeff. Scotican. Art. 19.
(b) Quòd à
t
(b) Forafmuch as the holy Scriptures were given and inſpired by
Deo ipfo.-"God himſelf, [for this caufe eſpecially] that they might be underſtood
Sacræ Scrip- "of all, they are read in our Churches in the vulgar Tongue.-----
turæ traditæ
& infpiratæ,
tr
Hancq; ob caufam potiffimùm, ut ab omnibus intelligantur, eas Ecclefiis noftris, lingua vulgari,
[noftri omnes] Legunt & recitant. Confeff. Bohemic. Art.1.
(c) Creditum
eft Ecclefiæ
finé omni
Scripturarum
præfidio.
Teftimonio
Ecclefiæ fi
III. The Doctrine of the Papifts concerning the Authority of the
Scripture.
CC
(c) Cardinal Hofius Prefident in the Council of Trent, faith, “To
ask, Whether more credit fhould be given to the Scripture or the
"Church? is to ask, Whether more credit ſhould be given to the Holy
Ghoſt, ſpeaking by the mouth of the Church, or to the Holy Ghoй
"fpeaking in the Scripture by the Writings of the Prophets and Apo--
"files.The Church is to be believed without the Authority of the.
non fua tribu- « Scriptures.----If Authority be not granted to the Teftimony of the
tas, nulla erit "Church, the Writings of the Evangelifts would be of no Authority.
etur autori-
eorum, quæ
Scripta funt ab Evangeliftis autoritas. Hofius Confeff. Fid, Cath. cap. Fs5.
(d) Pigh. de
Hierar. Lib.1.
cap. 2.
(e) Melch. Ca-
Aus. lot. com.
lib. 2. cap.8.
Hermanus fpeaks moft contemptuouſly of the holy Scriptures-inſpired
by the glorious God, faying, "When the Authority of the Church
"leaveth the Scriptures, they then are of no more account then fops.
"Fables.
(d) Pighius treads in the fteps of the reft, concluding, "That all the
"Authority which the Scripture hath with us, dependeth of neceffity.
દ્
66
હર્
on the Church.
(e) And fo doth Canus afferting, "That we are not bound to take
the Scriptures for Scripture without the Authority of the Church.
And fo do many more, whofe fayings we have not room to inſert.
7
ť
V. Of
Serm. VII.
185
Popery a Novelty.
V. Of the Judg of Controverfies and expounding Scriptures.
I. The Doctrine of Chrift and his Apoftles concerning the Judg of
Controverfies and expounding Scriptures.
Mat. 22.29. Jefus answered and ſaid unto them (in the Controverfie
about the Refurrection) ye do err, not knowing the Scriptures, nor the
power of God. 31. But as touching the Reſurrection of the Dead, bave
ye not READ that which was spoken unto you by God, faying, 32. 1am
the God of Abraham, &c. A&t.18.28. For he mightily convinced the Jews,
and that publickly, shewing by the Scriptures that Jesus was the Christ. A&.
17.2. And Paul as his manner was, went in unto them, and three Sabbath-
days reafoned with them out of the Scriptures. 3. Opening and alledging
that the Christ muſt needs have fuffered, and rifen again from the dead, and
that this Fefus whom I preach unto you is the Chrift. See Acts 26. 22. &.
13.33.
The Apoftle teacheth that the Scripture muft not be expounded ac-
cording to any private interpretation, 1 Pet.1.20. and fuch is any Ex-
pofition that is not according to the Analogy of Faith, which muſt be
carefully heeded in Scripture-interpretation, according to the Apoftles.
Doctrine. Rom. 12.6.
II. The Doctrine of the Proteftants and Reformed Churches.con--
cerning the Judg of Controverfies and expounding Scripture..
CC
(f) "The Supream Judg by which all Controverfies of Religion (f) Affemb.
are to be determined,and all Decrees of Councils, opinions of ancient
ત
"Writers, Doctrines of Men and private Spirits are to be examined,
ce
and in whoſe ſentence we are to reft, can be no other but the holy
ſpirit ſpeaking in the Scripture.
૨
C6
<c
(g) "We hold no other Judg in matters of Faith than God himſelf,
ૐ declaring by the holy Scriptures what is true, and what is falfe, what
ought to be embraced, and what to be avoided.
CC
Confeff.
(g) Confeff.
Helvet. cap.2..
h) Affemb..
(b) "The Infallible Rule of Interpretation of Scripture is the Scrip- Confeff.
ture it felf, and therefore when there is a Queſtion about the true and (2) Confeff.
"full fenfe of any Scripture, it must be fearched and known by other 18. de notis
Scotican. Art..
"places of Scripture that fpeak more clearly.
Ecclefiæ.
to be (k) Confeff.
t
.CC
(i) "We acknowledg that Interpretation of Scripture only
orthodox and genuine, which is fetcht from the Scriptures them- Helvet. cap.2..
felves. So other Churches in their Confeffions. (k)
Confeff. Wit
temberg. de
facra Scriptu
Ecclefia.
III. The Doctrine of the Papifts concerning the Judg of Controver. tura, & de
fics and expounding Scripture.
(1) The Council of Trent decreed, "That none fhould interpret the (1) Nemo Sa
cras Scriptu-
ras contra eum fenfum, quem tenuit, & tenet fan&a mater Ecclefia, cujus eft judicare de vere
fenfu & interpretatione Scripturarum fanctarum-interpretari audeat. Concil. Trid. Sef.4.
"holy
186
Serm. VII.
Popery a Novelty.
Cm) Corpus
jur. Can. Dift.
19. c. enim
Vero.
"holy Scripture contrary to the meaning which the holy Mother-
"Church, (to whom it doth belong to judg of the true fence and inter-
pretation of Scripture, hath held and doth hold.-----
CC
(m) "For as much as the holy Church of Rome------is fet up to the
"whole world for a glaſs or example, whatſoever ſhe determineth or
ordaineth, ought by all perpetually and invincibly to be obferved.
ደረ
So their Canon Law.
GC
Others of them to the fame purpoſe: "All power to interpret Scri-
pture, and reveal the hidden Myfteries of our Religion, is given
"from Heaven to the Popes and their Councils. We are bound to ſtand
to the judgment of the Pope, rather than to the judgment of all the
"World befides.
ke
66
6C
CC
( We do conftantly avouch all the Popes that are rightly elected to
be Chriſts Vicars,-----and to have the higheſt power in the Catholick
Church, and that we are bound to obey him in all things pertaining
to Faith and Religion:------All Catholick men muft neceffarily fubmit
their judgment and opinions, either in expounding the Scripture, or
"otherwife to the cenfure of the Apoftolick Seat ; and God hath bound
"his Church to hear the chief Paftor in all Points. [Thus Andradius,
Alvarus Pelagius, Simancha. Whites way to the Church, p.37.]
66
Bellarmine fticks fo clofe to the judgment of the Pope, that he had
as good fay, That if the Pope ſay that black is white, or white black,
that darkness is light, or that light is darkness, we must believe it, be-
cauſe his Infallible Holinefs faith it, as fay what he doth in theſe words.
(1) To prove (n) "If the Pope did err commanding Vices and forbidding Virtues,
the Pope can- "the Church thould be bound to believe, that Vices are good, and
not err, he u- « Virtues evil, unless the would fin againft confcience.
:
feth this Arg-
૮૮
ment: Si au- Is not this a notable ſaying, ſpoken like a Cardinal?
tem Papa er-
raret præcipiendo vitio, prohibendo virtutes, teneretur Ecclefia credere vitia effe bona, & vir-
tutes malas, nifi vellet contra confcientiam peccare- ac ne forte contra confcientiam agat, te-
netur credere bonum effe quod ille præcipit, malum quod ille prohibet. Bell. de Pont. lib.4. cap.5.
t
(0) Staplet. de (0) Stapleton advancing the judgment of the Church, fpeaks refol-
antorit. Scrip. vedly; "I have faid, and do fay that Scripture in it felf is not fo much
lib.2. cap.11. "the Rule of Faith, as the Faith of the Church is the Rule of Scripture.
(P) Gregor.de
valent.Analyf. (p) And Gregory of Valence puts in his faying for the Popes judgment.
fidei, lib.8.c.1. "In the Roman Bishop refideth that full Authority of the Church, when
(9) Corpus "he pleaſeth to determine matters of Faith, whether he doth it with a
Juris Can. Di- «Council, or without.
ftin&t. 40.
Si Papa, &c.
CC
Yea, the Canon-Law fets him up for fuch an uncontroulable Judg,
That if the Pope by his negligence or remifsnefs in his work, (q) be
"found unprofitable to himſelf or others; or if he fhould draw with him
"innumerable Souls by heaps or troops to hell, yet might no mortal
man be fo bold or prefumptuous to reprove him, becauſe he is the
"Judg of all, to be judged by none.-----
CC
VI. of
}
Serm. VII.
187
Popery a Novelty.
VI. Of the Head of the Univerfal Church.
I. The Doctrine of Chrift and his Apoftles concerning the Head of
the Univerfal Church.
Mat.23.8. But be not ye called Rabbi, for one is your Mafter even Chrift,
and all ye are brethren. Ephef. 1. 22. And bath put all things under his
feet, and gave him to be the Head over all things to the Church. 23. Which
is his body, the fulness of him that filleth all in all. Ephef. 5. 23. Chrift is
the head of the Church, and he is the Saviour of the body. Col. r. 18.
And be (Chriſt) is the head of the body, the Church. I Cor. 12.28. And
God hath fet fome in the Church, first Apostles, fecondarily Prophets, thirdly
Teachers, c. Ephef. 4.11. And he gave fome Apostles,and fome Paftors
and Teachers.
?
to
Reader, obſerve in theſe places where the Apoſtle gives an Enumera-
tion of Church-Officers, here is no mention of a Vicar of Chrift, or of
any mortal man being the Head under Chrift, of all the Churches of
Chriſt in the World, and is it likely that he would have omitted the
chiefeft and moſt principal Officer, that is effential to the Church, if
there had been any fuch? I can find feveral Officers mentioned, but no
Univerfal (though fecondary) Head, if I have over-looked him, and
thou fiudeft any fuch, do me the kindneſs to come, or fend, and tell me
that thou haft found him in the Apoftles Catalogue; which I could not
fee mentioned neither exprefly, nor reductively; not exprefly, that is
plain; not reductively, for to which of thefe fhould he be reduced
the Prophets? let me hear his Prophefies, and when any of them have
been fulfilled: Befides, I know not that he pretends thereto. To be an
Apoftle? Apoftles went up and down to preach the Gofpel, and were
not fixed to any particular State, which is not the cafe of the Biſhop
of Rome. To the number of Teachers, and Paftors? this is below the
Pope to be ranked amongſt ſuch, for he is the Paftor of Paftors. Befides ·
in the Catalogue there are many Paftors, but I fee not one to be the
chief and head of all the reft, and of the whole Univerfal Church... So
that in the Catalogue of the. Apoftle there is no fuch thing, but is a
non-ens, a meer Chimera, a fiction...
II. The Doctrine of the Proteftants, or Reformed Churches con
cerning the Head of the Univerfal Church.
"There is no other Head of the Church, but the Lord Jefus Chrift,,
t nor can the Pope of Rome in any fenfe be Head thereof; all true Ray
"ftors in what place foever they be placed, have the fame and equal::
"Authority among themfelves, given unto them under Jefus Chrift,the
only Head, and the chief, and alone Univerfal Biſhop: And there--
"fore it is not lawful for any Church to challenge unto it felf, Domi...
66
of nion..
188
Serm. VII.
Popery a Novelty.
"nion or Soveraignty over any other Church.----The Bishop of Rome
"hath no more Jurifdiction over the Church of God, than the reft of
"the Patriarchs, either of Alexandria or Antioch have.
(*) Confeff. To this Doctrine (r) fubfcribe the Churches of Helvetia, Scotland.
Helvet.cap.17. Belgia, Wittemberg, Bohemia, &c.
Confeff. Scoti-
cana Art. 16. de Ecclefia. Confeff. Belgic. Art. 29. Confeff. Wittemb. de fummo Pontifice. Confeff.
Bohemic. Art. 8.
tum habet. &
III. The Doctrine of the Papifts concerning the Head of the
Church.
દર
CC
(s) Corpus,
(s.) “The Canon Law makes the Church of Rome higher than all o-
Jurif. Can.De- "thers by the Head; affirming the Church of Rome to be the Head and
cret. part. 2. «Prince of all Nations; the mother of Faith; that it had this Headship
Q.7. cap.
Beati.diftin&t. not from the Apoftles but from the Lord himſelf, and hath the emi-
22.c. Romana nency of power over the Univerfal Church, and the whole flock of
Ecclefia cæte- "Chriftian people, the Hinge and Head of all Churches, as the door
rarum prima- «doth turn upon the Hinges, fo all Churches by Gods appointment
glof. diftin&t. (but where I wonder) "are governed by the Authority of this holy
22. c. Non. & Seat; the firft of all other Seats, without fpot or blemiſh,or any fuch
glof. Sacro-
thing. [Thats a loud one.] The Miftrefs of all other Churches, a
fan&ta. Diftin. ce glafs and fpectacle unto all men, to be followed in all things the ap-
iɔid. c. Deniq; pointeth. “Againft which Church of Rome whofoever fpeaketh any
diftin&t. 19. c. "evil, or endeavours to take away her Priviledg is forthwith an Here-
enimvero. "tick; and whofo fhall refufe obedience to the Apoftolick Seat, is an
Idolater, a Witch, and Pagan.
CC
21. c. quamus. c.
Diftin. 22. C.
omnes. Diftin.
81. P. Greg. 7.
c. fi qui.
(t) Catechif
Trident, in
Expof. Symb.
Apoft.
(u) Bellarmı.
de Concil:
autorit. lib.2:
'cap. 15.
66
ર
Reader, thefe are high and fwelling words, but the beſt on it, is, it
isfalfe Doctrine.
(t) The Roman Catechifm propounds the Queftion, What we are to
think of the Bishop of Rome? and anfwereth, the account and unanimous
opinion of all the Fathers, (Oh horrible falfhood!) concerning him was,
that this vifible Head was neceffary to the conftituting and preferving of the
Unity of the Church.
Reader, thou ſhould know that this is a great cauſe of divifion, not
of union; for many Churches have feparated from them, and continue
without communion with them for this, as well as for other Rea-
fons.
Bellarmine lays down this Affertion; (u) The Pope is immediately ap
pointed by Chrift, (but I wonder where) the Paftor and Head, not only of
all particular Churches, but alfo of the whole Univerfal Church taken toge
ther. But this is their fo well known Doctrine by all, that I need quote
no more that do affert it.
VII. Of Infallibility.
1. The Doctrine of the Apostles concerning the Fallibility of Chur-
ches and Paftors.
I Cor.
Serm. VII.
189
Popery a Novelty.
***
1 Cor. 13. 12. For now we fee through a glaſs darkly.---- Now I know
but in part. Gal. 2. 11. But when I came to Antioch I withstood hin
(Peter, the Popes pretended Predecéffor) because he was to be blamed,
(and yet his Succeffor muft not be blamed) though through his negli-
gence he ſhould draw many to Hell, as before is fhewn.) Ver. 12. For
before that certain came from James, be (Peter) did eat with the Gentiles;
but when they were come,be with-drew, and ſeparated himſelf, fearing them
which were of the Circumcifion. 14. But when I ſaw that they walked not
uprightly according to the truth of the Gospel, Ifid unto Peter before them
all, c. Reader, from hence thou maiſt learn that the Succeffor fo called,
claimeth a greater Priviledg than his fuppofed Predeceffor had, for
Peter did err, but the Pope (forfooth) cannot; yet Papifts call this Text
a rough Scripture, for it fo puzleth them that they know not how to
answer it, Rom. 1 1. 18, 19, 20, 21. turn to it, ver. 22. Behold therefore
the goodneſs and ſeverity of God; on them (the Church of the Jews) which
fell ſeverity; but towards thee (the Gentile and Church of Rome amongst
them) goodness,if thou continue in his goodness, (as the hath not); otherwise
thou shalt be cut off. (Where then is her Infallibility)? Revel. 18.2. Ba-
bylon the great is fallen, is fallen, and is become the habitation of Devils,
(and yet cannot err, no more may Devils), and the hold of every foul fpi-
rit, (and yet boafts fhe is without fpot) and a cage of every unclean and
burtful bird; (and yet is the holy Mother-Church, all this is hard to
be reconciled.) Read alfo the fecond and third Chapters of the Revela-
tion, what is faid of the Seven Churches; and then look for good proof
that Infallibility is fetled by Chrift upon the Church of Rome, above all
other Churches, before thou believeft any fuch Priviledg to be granted
to it.
II. The Doctrine of the Proteftants and Reformed Churches con-
cerning the Fallibility of Churches.
66
(2) Church
of Engl. Art.
19.
x) Art: 21:
Confef.Hel-
vet. de Eccle-
(m) "As the Church of Jerufalem, Alexandria, and Antioch have
erred; fo alfo the Church of Kome hath erred; not only in their living fia.Confef. Sa-
"and manner of Ceremonies,but alfo in matters of Faith.--(x) When xon.de Ecclef.
"General Councils are gathered together (forafmuch as they be an Af- Confef. Wit-
"fembly of men, whereof all be not governed with the Spirit and Word temberg. de
"of God) they may err, and ſometime have erred, even in things per- Catechif.
taining unto God.------Hereunto agree many other Churches in their
Confeffions. (y)
દ
CC
Conciliis.
Trident. in
Expof. Symb:
Apoft. de Ec-
clef. Q. 15.
III. The Doctrine of the Papifts concerning Infallibility
Church.
of the
Teft. Rhemift.
Annot. on
(*) "They teach that the vifible Church whofe Rector is the Pope 1 Tim.1.15.&
" of Rome, never hath erred, never can err.
(a) Bellarmine affirmeth,
66
I
Ephef. 5. 24.
1. That the Pope when he teacheth the (4) Bell. de
Rom. Pontif.
"whole Church can in no cafe err in things appertaining to Faith. lib.4. cap.3
Cc
"Not
190
Serm. VIL
Popery a Novelty.
cê
46
cap. 4.
(Ibid.lib.4.c
cap.5.
(d) Ibid.lib.4.
cap.6.
CC
(૬
CC
t
t
(b) Ibid.lib.4. (b) 2. Not only the Pope of Rome, but the particular Church of
Rome cannot err in Faith. "(c) 3. The Pope of Rome cannot err,
not only in Decrees of Faith, but alſo not in Precepts of Manners,
which are prefcribed to the whole Church, and are neceffary to Salva-
tion, or in thoſe things which in themfelves are good or evil.
(d) 4. It is probably and pioufly to be believed, that the Pope not
only as Pope, cannot err, but as a particular perfon cannot be an He-
"retick. (This is a foul miſtake, for ſeveral Popes have been Hereticks
in the judgments of fome of their Popes, fo that fome of them muſt
(e) Idem. de needs err, either fome of them in being Hereticks, or others of them
Ecclef. milit. "in faying they were, if they were not.) "By pertinaciously believing
lib.3. cap. 14. "any thing that is falfe,contrary to the Faith. 5. Saith he, (e) "Our
opinion is, That the Church cannot abfolutely err, neither in things
abfolutely neceffary, nor in other things, which the propoundeth to
be believed or done by us, whether they be exprefly contained in the
(f) Idem. de "Scriptures, or not.-----6. (f) In thefe two things, all the Catholicks
"do agree; 1. That the Pope with his General Council cannot err in
making Decrees of Faith, or general Precepts of Manners.. 2. That
"the Pope alone, or with his particular Council determining any thing
"in a doubtful matter, whether he may err or not, ought to be obeyed
"by all the faithful. A goodly Agreement !]
Rom. Pont.
lib.4. cap.2.
g) Catholici
&c. Becan.
66
66
tr
60
C6
(g) Becanus gives the opinion of the Papifts, faying, 1. "That the
tria docent, "Church is the Judg of Controverfies. 2. That the Rule by which
the Church doth determine Controverfies, or give its definitive fen-
Manual. lib.I. se tence, is not the Scripture only, but the Scripture and Tradition to-
"gether. 3. That the Church according to the Rule (of Scripture and
Tradition) pronounceth fentence either by the Pope, the Paftor of the
"Church, or by a Council approved by the Pope, and both ways in-
"fallibly.
cap. 5:
(b) Pigh. lib.
(b) Pighius alfo puts in his Judgment," That the Fope cannot any way
4. Hier. Eccl." be an Heretick, nor publickly teach Herefie, though he alone deter-
cap. 8.
'mine any matter.
66
But Reader, notwithſtanding all this confidence of Infallibility whe-
ther of Pope, or Councils, or both, they are proved to have erred
from the Hiftorical Narratives of their own Writers... Baronius acknow-
(i) Spondan. ledgeth that Pope Honorius (i) was counted an Heretick, joyning with
Epitom. Baro. the Monothelites, or thofe that denied two Wills in Chrift; and by their
par.2. p.96.
()
Genebr. Own Genebrard (k); and by the Rhemifts, though fome of them go one
Chron. lib. 3. way, and fome another to falve the Infallibility, yet in vain, when he
pag.484. was condemned by (1) a General Council, and anathematized, with fix
(1) Concil.
more holding the fame Herefie, and this when the Legats of Pope
Conftantinop.
6. act.13. Sur. Agatho were prefent; whofe Epiftles to Sergius, &c. were produced
Tom.2.p.992 and read in the Council, and judged Heretical, deftructive to Mens
Souls and condemned to be prefently burnt, and ſo they were.
Their own Baronius alfo gives an account of the Barbarous actings
Caranz: Sum:
Concil. p.591,
610, 612.
of
Serm. VII.
191
Popery a Novelty.
of Pope Stephen (m) the Seventh, (called the Sixth) towards the dead () Ita furore
body of Formofus his Predeceffor, for taking it out of the Sepulchre, percitus komo
fet it clothed in its Pontificalibus in the Pontificial feat, and after he had non quod ju-
re liceret, fed
derided it, took off its Vefiments, and cut off three fingers, and cafi quod exaftu-
it into the River Tiber; and all that Formofus had ordained, he degra- ans rabies
ded and ordained them again. This Pope (faith the Author) gathering fuaderet, im-
a Synod approved his inhumane fact, which was condemned again by Epitom. Baron.
plens.Spondan.
Pope John the Ninth, as he had made void the Decrees of Formofus. par.2.p.247.
And thus they can Decree, and others refcind and decree the contrary,
and act worfe than Heathens, and yet not err any of them, in Faith
or Manners, which to any mans reafon feemcth very ftrange.
(n Befides, Marcellinus was an Idolater; (0) Liberius an Arrian (n) Ipfe Mar-
Siricius,Calixtus, Leo the 9,and Pafchalis condemned Minifters Marriage. cellinus ad Sa-
John the XXII held, That the Souls of the Wicked fhould not be pu- ctus eft,ut Sa-
crificium du-
nifhed till the day of Judgment. John the XXIII. denied the Souls Im- crificaret,
mortality. John the Eleventh kept for his Paramour a famous Strum- quod & fecit.
pet called Marozia. John the Thirteenth at Dice called to the Devil Cavarz, Concil.
for help, and drank an Health to him; lay with his own Mother,and pag.72.
his Fathers Concubine; ordained Deacons in a Stable; for Money (0) Liberium
made Boys Biſhops; committed Inceft with two of his Sifters; at laft tædio vi&tum
exilii,in hære
being found in the act of Adultery, was flain by the Womans Hus- ticam pravi-
band.
tatem fub-
fcripfifle, affe-
rit Hieronimus:teftantur id ipfum alii quoque antiqui Scriptores; ac deniq; Ipfe Liberius Scriptis
literis ad, &c. Spondan. Epitom. Baron. in Ann. 357.
Beno Cardina-
mus & lin-
(p) Pope Sylveffer the fecond was a Conjurer; He enquiring of the
(P) Sylueftrum
Devil how long he fhould live? was anfwered, Till he should fay Mafs Secundan, Bene-
in Jerufalem; in the Lent after as he was faying Maſs in the Chappel of diatum 9. Gre
Saint Croſs, he fuddenly fell fick, and remembring that that Chappel gori 6. Gre-
was called Ferufalem, he perceived how he was couzened by the Devil. sorium 7. fuille
Before he died, he bequeathed his Soul to the Devil, and commanded gos, amat
his Cardinals, That after his death they should cut his body in pieces and fo lis. Sylvefter 21
bury bins. (q) Pope Hildebrand was a Conjurer, and enquiring of the inter iplas mor-
Hoft (which they fay is the Body of Chrift), for an anſwer against the tis angulis
Emperour, becauſe it would not fpeak, he threw it into the fire and burnt fupplicat, ma-
it. For many Wickedneffes he was Depofed and Banished. Pope Leo guam fibi ab-
the Tenth, pleaſed with the great Summs of Money which he had got findi,per quas
by Indulgences, faid to Cardinal Bembas, See what abundance of wealth Sacrificando
we have gotten by this Fable of Chrift. And when he lay upon his death- demonibus, De-
bed, the fame Cardinal rehearfing a Text of Scripture to him, he re- (q) Hildebran-
plied, Away with thefe Bables concerning Chrift. Pope Nicolas the firft us, (qui Gre-
gorius 7.)
Confecratam Euchariftiam in ignem projecit, Confulens Dæmones contra Henricum 4. Imp. Beno Cardi-
nalis, qui & plura de hoc & aliis Romanis Pontif. miranda narrat,que nullus hiftoricorum neq, Platina,
nec quisquam alius prodidit. Vide. Illyric. Catal. pag.219, 220, 221, 223, &c.
for-
Cc 2
um inbonoravit.
192
Serm. VII.
Popery a Novelty.
104.
forbade Marriage to the Clergy; faying, It was more honeft to have to do
with many Women privately, than openly to take one Wife. John the XXIV.
was accufed before the Council of Conftance for Herefie, Simony, Murder,
Poyfonings, Adulteries, and Sodomy; which being made good againſt
(*) Laurent. him he was Depofed and Imprifoned.(r) Pope Eugenius the Fourth was
Suri. Concil. Depofed by the General Council at Bafil, for being a Simoniſt, and guilty
Tom. 4. pag. of Perjury, being a Schifmatick, and an obftinate Heretick. It would
(s) Vide.Luit-
make a large Book to give an account of the failings of Popes in mat-
prand. lib.2.c. ters both of Life and Faith; but I have but little room allowed. Take
13. & Baron. two general Expreffions of their own Authors,and then judg. (s) What
Annal. ad An. then was the face of the holy Roman Church? How exceeding filthy, when
912. vel Spon- the most potent, and yet the most for did Whores did rule at Rome ?------and
quibus videas their Lovers thrust in Peter's Chair? (t) Another fixt enough to the
fædiffimam Popish Religion, acknowledged that in this one thing that age was un-
hujus tempo- happy, that for near one hundred and fifty years about fifty Pepes did wholly
Romanæ faci- fall away from the virtue of their Ancestors, being rather Apotactical [irre-
em,ad An. gular] and Apoftatical than Apoftolical.
dan. Ex
ris Ecclefiæ
912.
fælix dicitur
hoc feculum,
exhauftum
hominibus in-
five etiam
And as the Church (if thereby understood the Pope) hath failed, ſo
(t) Genebrar. alſo if taken for General Councils hath alfo failed, as is plain by this
in Seculum Infallible Argument, in that feveral General Councils ratified by Popes
decimum. In- have decreed things contradictory, and that in matters of Faith; and
ſome of them muft neceffarily err, except contradictions can be recon-
ciled, and both parts be true, which is impoffible. For example, the
General Council of Conftance and of Bafil have fully afferted that a Ge-
genio & Do- neral Council is above the Pope, and is to be judged by them, and by
Arina claris them may be depofed; in thefe words, Not one of the skilful did ever
claris princi- doubt but that the Pope was subject to the judgment of a General Council, in
pibus & Pon- things that concern Faith, and that he cannot without their confent diffolve
or remove a General Council, yea and that this is an article of Faith, which
quo nihil fere
without deſtruction of Salvation cannot be denied, and that the Council is
dgnum me-
moria pofte-
above the Pope, de fide, and that it cannot be removed without their own
ritatis geftum confent, and that he is an Heretick that is against thefe things. Thus the
fit. Hoc ipfo Council of Bafil,owned by Pope Eugenius. And the Council of Conftance
infaliciffi- (u) confirmed by Pope Martin the Fifth, being perfonally preſent
Ecclefia effet, in it. And yet another General Council at the (w) Lateran under Juli-
fine ullo us the fecond, and Leo the tenth, exprefly decree on the contrary that
tificibus, in
mum, quod
bono fere Pon-
tifice. Hoc vero uno infalix, quod per annos fere 150, Pontifices circiter 50, à Johanne ſci-
licet 8, qui Nicolao, & Adriano 2, fan&tis fucceffit, ad Leonem 9, ufq; à virtute majorum pror-
fus defecerint, Apota&tici, Apoftaticivè potius quam Apoftolici, è tanto Pontificum numero,quinq;
modo,& fatis tenuiter,laudantur, &c. Genebrard. Chronol. lib.4. pag. 552,553. (4) Primo definitur
quod generalis Synodus in fpiritu fan&o legitime congregata, generale Concilium faciens, Eccle-
fiam militantem repræfentans, poteftatem à Chrifto immediatè habet, cui quilibet cujufcunque
ftatus, etiamfi Fapalis exiftat, obedire tenetur in his quæ pertinent ad fidem & ad extirpatio-
nem fchifmatum, & ad generalem reformationem Ecclefiæ in capite & in membris. Secundò,
declarat quod quicunq; cujufcunq; dignitatis,& etiamfi Papalis exiftat, qui mandatis aut præcep-
tis hujus fancta Synodi, & cujufcunq; alterius Concilii generalis: Obedire contumaciter con-
tempferit, nifi refpuerit, condignæ pœnitentiæ fubjiciatur & debite puniatur. Tertiò, declarat
quod
Serm. VII.
193
Popery a Novelty.
quod ipfum generale Concilium pro præmiffis, eaque concernentibus Congregatum fine ipfius
confenfu, per nullum, quavis autoritate, etiamfi Papali dignitate præfulgent, diffolvi, transferri,
aut ad aliud tempus prorogari poteft.. Hæc tria funt veritates fidei Catholicæ,. quibus
pertinaciter repugnans eft cenfendus hæreticus: (m) Cum etiam folum Romanum Pontificem,
pro tempore exiftentem, tanquam authoritatem fuper omnia concilia habentem, conciliorum in-
dicendorum, transferendorum, ac diffolvendorum plenum jus & poteftatem habere, ex-Con-
ciliorum confeffione manifefte conftet: Laurent. Surius, Concil. Tom. 4. pag.683. There was but one
in all the Council, but gave his placet hereunto, that would not recede from the determination of
the Council of Bafil : Ibid. pag. 684.
the Pope is above a General Council; till thefe two can be true, both
of them, the Pope is above a General Council, and the Pope is not a-
bove a General Council, the Infallibility of their Church (and that even
in fundamental Point thereof) is laid in the duft. Let them chufe
which fide they will, one did err.
VIII. Of the Catholick Church.
I. The Doctrine of the Apoftles concerning the Catholick or Univer-
fal Church.
and ours.
I Cor. 1. 2. Unto the Church of God which is at Corinth,-----with all
that in every place call upon the name of Jefus Christ our Lord, both theirs
1 Cor. 12. 13. For by one fpirit, we are all baptized into one
body, whether we be Jews or Gentiles, whether we be bond or free,and have
been all made drink into one Spirit. Rev. 7. 9. After this I beheld, and
lo a great multitude which no man could number, of all Nations and kin-
dreds, and people, and tongues, stood before the Throne, and before the:
Lamb.------See alfo Ephef. 1. 10, 22. A&.2.39. Ephef. 2. 19. & 3. 15.
A&t. 2. 47. Mat. 28. 19. Mar. 16. 15. Act.2.21. Rom. 1.16. Gal.3.28.
A&. 13.39. Rom. 10. 4. Luk. 13.28. A&t. 10.35.
Reader, obferve that theſe Scriptures ſpeak of the Church, under ›
Chrift the Head thereof, (making no mention of owning of, or being
joyned to, any mortal man, as their vifible Head) in which Church,
(not limited or confined to the Church of Rome) there is Salvation.
II. The Doctrine of the .Proteftants concerning the Catholick or 11-
niverfal Church.
"The Catholick or Univerfal Church which is invifible, confifts of
"the whole number of the Elect that have been, are, or fhall be ga-
"thered into one, under Chrift the Head thereof, and is the Spouſe, the
"Body, the fulneſs of him that filleth all in all.
}
"The vifible Church which is alfo Catholick or Univerfal under the
"Gofpel, (not confined to one Nation, as before under the Law) (x) Conf.Gall.
"confifts of all thofe throughout the World, that profefs the true Re- art. 27, 28:
ligion, together with their Children, and is the Kingdom of the Conf. Helver.
"Lord Jefus, the Houſe and Family of God, out of which there is no 2. cap. 17..
ordinary poffibility of Salvation.
CC
te
Bohem: c.8%
Belg. art. 278
(x) This is the Confeffion alſo of the Churches of Helvetia, Bohemia, Wittemb. arge
Belgia, Wittemberg, &c.
322
III. The
194
Serm. VII.
Popery a Novelty.
(y) Catechif
III. The Doctrine of the Papifts concerning the Catholick or Uni-
verfal Church.
CC
(y) The Trent Catechifm maketh that the only Church that is under
Rom.inSymb. the Pope, excluding all others that fubmit not to him as the Vicar of
pag. 139,141. Chrift; the fame in a General Council made it neceffary to Salvation,
Concil.
Lateran.abro. (%) to be fubject to the Pope of Rome; by Leo the tenth Pope Pius
gat. pray.Mat. the fecond approved this Doctrine; ["I came (a) to the fountain of
fan&. Eull. 66
Truth, which the holy Doctors,-----with one voice fay, That he can-
not be faved that holdeth not the Unity of the holy Church of Rome ;
and that all thofe virtues are maimed to him that refufeth to obey
the Pope of Rome, though he lie in fackcloth and afhes, and faſt and
pray both day and night, and feem in other things to fulfil the Law
"of God.---We learned that the one Catholick and Apoftolical Church
non poffe, qui "(of Rome) is the Mother of all the Faithful, out of which there is no
fan&tæ Roma- "Salvation.-----
(a) Ad fon-
tem veri per-66
veni.
Quem fan&ti
doctores,
quorum una
vox eft,falvari
næ Ecclefiæ
tr
te
non tenet unitatem; omnefq; illas virtutes mancas effe ei, qui fimmo Pontifici obedire recufat,
quamvis in facco & cinere jacens, dies & notes jejunet, & oret, & in cæteris videatur legem im-
plere, didicimus unam Ecclefiam Catholicam & Apoftolicam (fubaud. Romanam) effe ma-
trem omnium fidelium, extra quam non invenitur falus. Pius 2. Bul. Retractationum apud
Laurent. Surium, Concil. Tom.4. pag.506..
But Reader, dóft thou think that God will damn any holy, humble
and believing perfons, becaufe they are not fubject to the Pope? hath
God any where made ſuch ſubjection to him a condition of Salvation ?
let them fhew it if they can. Or are there no fuch perfons in the World
that are holy and believing, that do not fubmit unto the Pope? There
are many thouſands that know themſelves better than his Infallible Ho-
linefs can know them, that know that to be a falfhood.
(
66
Neither doth Bellarmine vary from them in his definition of the
(b) Bellar. de Church; (b) "That it is a company of men knit together in the pro-
Ecclef. Milit. «feffion of the fame Chriftian Faith, and communion of the fame Sa-
lib.3. cap.2.
craments, under the Government of lawful Paftors, eſpecially of the
Bishop of Rome, Chrifts Vicar upon Earth. From whence it might be
"cafily gathered (faith he) who do belong to the Church, and who
"do not. There are three parts (as he goeth on) of this definition of
"the Church. 1. Profeffion of the true Faith. 2. Communion of
"the Sacraments. 3. Subjection to the Pope of Rome the lawful Pa-
"ftor. By the firft all Infidels, Turks, Pagans, Hereticks and Apoftates
are excluded from the Church. By the fecond, Catechumens and Ex-
communicated perfons be excluded. By the third, all Schiſmaticks
"that have the Word and Sacraments, but do not fubmit to the law-
ful Paftor, (the Pope); but all others though they be Reprobates,
"wicked and ungodly are included in the Church.
66
66
Mark this, good Reader, whether this founds like the Apoftles Do-
Atrine before laid down, if men be never fo good, and holy, though
con-
Serm. VII.
195
Popery a Novelty.
converted, and believe, if they do not fubmit to the Pope as the Uni-
verfal Head, they are no Members of Chrifts Church,nor can be ſaved;
and if they be wicked and ungodly, if they own the Pope they are in-
cluded in the Church. Oh what an odious Religion is that, which damns
all the Chriftians in the world befides themfelves! O what wretched
diffembling is this, to call their Church the moſt holy Church without
fpot or wrinkle or any fuch thing; when the worft might be and are
owned as Members thereof, if they profeſs fubjection to the Pope! but
however by this the Head and Members are conformable, and let them
go together.-----
IX. Of Juftification:
I. The Doctrine of the Apoftles concerning Juftification.
Rom. 4. 5. Now to him that worketh not, but believeth on him, that ju¬
tifieth the ungodly, his faith is counted for righteousness. 6. Even as Da-
vid defcribeth the bleſſedneſs of the man unto whom God imputeth righteouf
neſs without works. 7. Saying, Bleſſed are they whofe iniquities are for-
given, and whoſe fins are covered. 8. Bleffed is the man to whom the Lord
will not impute fin. 2 Cor. 5. 19. Not imputing their trefpfes unto them.
21. For he hath made him to be fin for us, who knew no fin, that we might
be made the righteousness of God in him. Rom. 3.22. Even the righte-
oufnefs of God, which is by faith of Jeſus Chriſt, unto all, and upon all that
da believe. 24. Being justified freely by his grace, through the Redemption -
that is in Chrift Fefur. See ver. 25, 28. and Tit. 3. 5,7. Rom. 5. 17, 18,
19. Gal. 2. 16. Phil. 3. 9. A&t. 13. 38, 39. Eph. f. 2.8, 9.
CC
II. The Doctrine of the Proteftants concerning Juftification.
We are accounted righteous before God, only for the Merit of our
"Lord and Saviour Jefus Chrift by. Faith, and not for our own works (c) Confef.
"and defervings.
(
Helvet.1.4.16.
Bohemic. cap..
Thoſe whom God effectually calleth, he alſo freely juftifteth; not & 2. cap.15.
"by infufing righteoufnefs into them, but by pardoning their fins, and
"by accounting and accepting their perfons as righteous; not for any Gal.art. 12.223
66
CC
CC
6,7.
thing wrought in them, or done by them, but for Chrifis fake alone. Auguſt. art.45'-
Imputing the Obedience and Satisfaction of Chrift unto them, they 6. 26.
receiving and refting on Him, and his Righteoufnefs by Faith, which Belgast. 229-
Faith they have, not of themſelves, it is the gift of God.
To this Doctrine confent the (c) Reformed Churches in Helvetia,
Bohemia, France, Belgia, &c..
GC
24.
Wittemberg: :
art. 5.
Bafil-art. 8:"
(d) Juftificatio a
III. The Doctrine of the Papifts concerning Juftification,
“(d) Juftification is not only the forgiveness of fin, but alfo the non eft fola
peccatorum
remiffo,fed &
→
San&ificatio, & renovatio interioris hominis per voluntariam fufceptionem gratiæ & donorum,&c.
anica formalis caufa ejus eft juftitia Dei, &c. qua videlicet, ab eo donati, renovamur fpiritu men
tis noftræ, &c. Si quis dixerit homines juftificari vel fola imputatione juftitiæ Chrifti, vel fola..
peccatorum remiffione, exclufa gratia, & charitate, quæ in cordibus eorum per Spiritum fan&um.
diffundatur,atq; illis inhæreat, aut etiam gratiam qua, juftificamur, effe tantum favorem Dei, anae..
thema fit. Concil. Trident. Seff.6.
Sancti- |-
196
Serm. VII;
Popery a Novelty.
(e) Confeff.
te
પ
"Sanctification and Renovation of the inward man by a voluntary fuf
"ception of grace and gifts, whereby a man of unjuft is made juft, and
of an enemy is made a friend, that he might be an heir according to
"the hope of eternal life.----The only formal caufe of Juftification is
"the Righteoufnefs of God,not wherewith he himself is righteous, but
whereby he makes us righteous; namely, by which, being given to
"us by him, we are renewed in the fpirit of our mind, and not only
reputed, but are, and are truly called righteous, receiving Righteouf-
"nefs in our felves, every one according to his meafure, which the
holy Spirit imparteth to each, as he will, according to every ones
own difpofition, and co-working.------If any one fhall fay that a man
is juftified by the fole Imputation of the Righteoufnefs of Chrift, or in
"the fole remiflion of Sin, excluding Grace and Charity, which is fhed
"abroad in their hearts by the holy Spirit, and is inherent in him, or
"that the Grace whereby we are juftified is only the favour of God, let
"him be accurfed:
(
SC
(C
Reader, by this Council thou maift fee, how the Papifis do confound
Juftification, and Sanctification together, and place it in our inherent
Righteousness; though theſe are not ſeparated, that any ſhould be ju-
ftified that are not fanctified, penitent, and believing, yet they are care
fully to be diftinguifhed.
X. Of Merit of good Works.
I. The Doctrine of Prophets. Chrift, and his Apoftles.
Ifa. 64.6. All our righteoufneſſes are as filthy rags. Job 22. 2: Can a
man be profitable unto God? 3. Is it any gain to him that thou makeſt
thy way perfect? Job 35.7. If thou be righteous what givest thou unto
him? or what receiveth he of thy band? Luk. 17. 10. We are unprofi-
table fervants, we have done that which was our duty to do. Rom. 8.18.
For I reckon that the fufferings of this preſent time are not worthy to be
compared with the glory that shall be revealed in us.
Alſo Pfal. 130. 3•.
143.2. Rom.4.2, 1.5.6. 1 Cor.4.7. Eph.2.9.
CC
II. The Doctrine of the Proteftants.
We cannot by our beft Works merit pardon of Sin, or Eternal Life
Wittemb. de "at the hand of God, by reafon of the great difproportion that is bes
bonis operi- tween them and the Glory to come,and the infinite diſtance that there
bus.
"is between us and God, whom by them we can neither profit,nor fatis-
Bohem. art.7.« fie for the debt of our former fins, but when we have done all we
Saxon.art.3.& (૬
can, we have done but our duty, and are unprofitable fervants; and
Auguft. art.4. "becauſe as good they proceed from his Spirit,yet as they are wrought
"by us, they are defiled and mixed with fo much weaknefs and imper-
Helvet 2.c.16. «fection, that they cannot endure the feverity of Gods judgment. To
Belg. art. 24;
Argentinenf" this Doctrine the Reformed Churches do ſubſcribe. (e) ·
8.
& 20.
cap. 10.
III. The Doctrine of the Papiſts.
"If any one fhall fay, That the good Works of a juftified perfon are
1
45
is fo
Serm. VII.
197
Popery a Novelty.
..
..
bona opera
"fo the gifts of God, that they may not alfo be the good Merits of him (f) Si quis
that is juftified,or that he that is juftified,doth not by the good works dixerit homi-
"which he doth,by the Grace of God and Merit of Chrift (of whom he nis juftificati,‣
is a living Member) truly merit increaſe of grace, eternal life, and (if ita eft dona
"he depart in a ſtate of Grace) the enjoyment thereof,and moreover alfo Dei, ut non
increaſe of Glory, let him be accurfed. (f)
c
“
{
fint etiam
bona ipfus
juftificati merita, aut ipfum juftificatum bonis operibus, &c. non vere mereri augmentum gra-
tiæ, vitam æternam & ipfius vitæ æternæ, &c. confecutionem, atq; etiam gloriæ augmentum,
anathema fit. Concil. Trid. Seff. 6.
"Mens works proceeding from Grace deferve or merit Heaven.-----
"If the joy of Heaven be retribution, repayment, hire-wages for
works, then works can be no other but the value, defert, price,
66
CC
.
CC
CG
worth and merit of the fame.----The word Reward in Latin or Greek
"is the very ftipend that the hired Workman (g) or Journey-man (g) Rhemiſts
covenanteth to have of him, whofe work he doth, and is a thing e- on 1 Cor. 3.8.
qually and justly answering to the time and weight of his travels and
works, rather than a free-gift, e. (b) it is moft clear to all not (b) Rhem. on
"blinded in pride and contention, that good Works are meritorious,and
"the very cauſe of Salvation.
"
ર
Heb. 6. 10.
(i) The Heavenly Bleffedneſs which the Scripture calls the Reward (i) Andrad.
of the Juft, is not given of God gratis and freely, but is due to their orth. expl. 1.6.
"Works.-------Yea God hath fet forth Heaven to fale for our Works.
*
6C
66
66
CC
ર
re
66
CC
CC
.
CC
66
66
tr
(6
"
Tom.2. art. 9.
(k) Far be it from us that the righteous fhould look for eternal life, (k) Dean of
as a poor man doth for his alms, for it is much more honour for them Lovan. Expli.
as victors and triumphers to poffefs it, as the garland which by their art. Lovan.
labour they have deferved. (i) Although the reftauration of Mankind (1) Bayus de
be ascribed to the Merits of Chrift, yet it is not for Chrifts Merits Merit. ope-
that our Works are rewarded with eternal life; neither doth God, rum lib.1.c.9.
when he gives the Reward, look towards Chrifts death,but only to the
firſt inſtitution of Mankind, wherein by the Law of nature it was
appointed that in the juft judgment of God, obedience fhould be re-
warded with life, as difobedience is with death.
r
(m) "A fupernatural Work proceeding from Grace, within it felf, (m) Suarez.
and of its own nature, hath a proportion and condignity with the Tom.1.inTho.
Reward,and a fufficient value to be worth the fame. The Reward there- . fecundo,
3.d.41. Sect. 3.
ff.
fore is not given for Chrifts Merit,-----It must not be denied but our & oportet:
Merits are true Merits, fo that the Works of the godly proceeding
from Grace, have of themſelves an inward worthiness, and are pro-
portionable to the Reward, &c.
The Papiſts in this Point are not all of a mind, but many of them
fwell with horrible pride, and think themselves do deſerve Heaven as
well as a Journey-man doth his Wages, and cannot be brought to ſtoop
fo low, as to receive the higheft happineſs as the free gift of God.
Dd
XI. Of
198
Serm. VII.
Popery a Novelty.
(n) Confeff.
XI. Of Works of Supererogation.
I. The Doctrine of the Scripture.
Nehem. 13. 22. And I commanded the Levites that they ſhould cleanſe
themſelves.-----Remember me Ò my God, concerning this alſo, and ſpare me
according to the greatness of thy mercies. Luk. 17. 10. Gal. 5. 17.
«C
.
II. The Doctrine of the Proteftants.
"Voluntary Works,befides, over and above Gods Commandments,
"which they call Works of Supererogation, cannot be taught with-
out arrogancy and impiety; for by them men do declare that they do
not only render unto God as much as they are bound to do, but that
they do more for his fake, than of bounden duty is required, whereas
"Chrift faith plainly, When ye have done all that are commanded you, fay
we are unprofitable fervants.
66
Againſt fuch Works are the Reformed () Churches alfo in Helvetia,
Helvet.2.c. 16. France, Saxony, &c.
Auguft.art.20.
Gal. art. 24.
Sax. art. 3.17% (6
Bafil. art.10.
III. The Doctrine of the Papiſts.
66
(0) The faſtings and fatisfactory deeds of one man, be available
to others; yea, and holy Saints, and other vertuous perfons may in
Belg. art.12. "meaſure and proportion of other mens neceffities and deſervings allot
(0) Rhemifts "unto them, as well the Supererogation of their Spiritual Works, as
on 2 Cor.8.14. « thoſe that do abound in worldly goods may give Alms of their Su-
perfluities, to them which are in neceffity. Again, they expound
66
I Cor. 9. 16. "But now preaching not only as enjoined me, but alſo
"as of Love and Charity, and freely without putting any man to coft,
“ and that voluntarily and of very defire to fave my Hearers,I fhall have
my reward of God, yea, and a reward of Supererogation, which is
given to them that of abundant Charity do more in the fervice of God
"than they be commanded.
પ
<C
But Reader, though a man might have more Money than he doth
need, yet thou fhalt not find a man that hath more Grace than he doth
need, and he that cannot fatisfie for himſelf cannot impart fatisfaction.
to another, for none can give what they have not; and if we do
what is no way commanded, we might hear, Who hath required this
at your hands? and though Paul was not burdenfome to the Corin-
thians, yet he received from other Churches to do them fervice.
So that all that is faid falls ſhort to prove Works of Supererogation :.
Let proud Papiſts boaft of doing more, while thou goeft to thy knees
to lament, that when thou haft done thy moft and beft, haft done lefs
than is commanded.
XII. Of Religions Worship.
I. The Doctrine of Chrift and his Apoftles, that Religious Worship
is due only to God.
Mat. 4. 10. Thou shalt worship the Lord thy God, and him only shalt thou
ferve. Col. 2. 18. Let no man beguile you of your reward in a voluntary
bumility
f
Serm. VII.
199
Popery a Novelty.
1
}
humility and worſhipping of Angels. Rev.19. 10. And I fell at his feet to
worship him, and he ſaid unto me, fee thou do it not; 1 am thy fellow-fer-
vant,----worſhip
vant, ----worship God. See alfo Rev. 22.8,9. Act. 10.25. As Peter was
coming in, Cornelius met him and fell down at his feet and worshipped him.
26. But Peter took him up, ſaying, ſtand up, I my ſelf also am a man.
Read alfo A&t.14. 13,14,15,18. Rom.10.14.
.
66
II. The Doctrine of the Proteftants.
CC
(p) Confeff.
(p) Religious Worſhip is to be given to God, the Father, Son,and Helvet. c. 4,5.
Holy Ghoft, and to him alone, and not to Angels, Saints, or any o- Gall. art. 24.
"ther creature.----The acceptable way of Worfhipping the true God, Belgic. art. 26.
is inftituted by himſelf, and ſo limited to his own revealed Will, that Argent c.11.
Auguft. art. 21
he may not be Worshipped according to the imaginations and devices Saxon. de In-
"of men, or the fuggeftions of Satan, under any vilible reprefentati- vocation.c.
ons, or any other way not prefcribed in the holy Scripture. In this
the Reformed Churches do agree in their publick Confeflions.
III. The Doctrine of the Papifts concerning Religious Worship given dus omnibus
to Saints, and their Reliques, and to Images.
t
..
(q) Mandat
fan&ta Syno-
Epifcopis, &
nentibus, ut
(9)" The holy Synod of Trent doth command all Bishops and o- cæteris do-
"thers that have the office and care of teaching, that according to the cendi munus
"ufe of the Catholick and Apoftolical Church (that is falfe,) received curamq; fufti-
"from the Primitive times of the Chriftian Religion, and according to juxta Catholi-
the confent of the holy Fathers, (this is falfe too.) and Decrees of cæ & Apofto-
"facred Councils, (which yet have decreed against it.) that they firft licæ Ecclefiæ
"of all diligently inftruct the faithful concerning the Interceffion and ufum, à pri-
"Invocation of Saints, the honour of Reliques, and the lawful ufe of ftianæ Reli-
Images, teaching them that the Saints reigning together with Chrift, gionis tempo-
"do offer their Prayers to God for men, and that it is good and pro- ribus recep-
fitable, humbly kneeling to call upon them; and to run to their tum, Sancto-
Prayers, help and aid, for the benefits to be obtained from God confenfionem
through his Son Jefus Chrift our Lord, who is our only Redeemer and & facroruin
66
6 C
66
Y
mævis Chri-
rumq; patrum
Conciliorum
decreta, imprimis de San&torum Interceffione, Invocatione, Reliquiarum honore, & legitimo Ima-
ginum ufu,fideles diligenter inftruant, docentes eos, San&tos una cum Chrifto regnantes, orationes
fuas pro hominibus Deo offerre, bonum atque utile effe fimpliciter eos invocare, & ob beneficia
impetranda à Deo per filium ejus, &c. ad corum orationes, opem, auxiliumq; confugere; illos.
vero qui negant fanctos æterna fælicitate in cœlo fruentes, invocandos effe, aut qui afferunt, vel
illos pro hominibus non orare, vel corum, ut pro nobis etiam fingulis orent, Invocationem effe
Idololatriam, vel pugnare cum verbo Dei, adverfariq; honori unius Mediatoris Dei, & hominum
Jefu Chrifti, vel ftultum efie, in cœlo regnantibus voce, vel mente, fupplicare, impie fentire :
San&torum quoq; Martyrum, & aliorum cum Chrifto viventium fancta corpora que viva membra
Chrifti fuerint, & templum Spiritus fancti, ab ipfo ad æternam vitam fufcitanda, & glorificanda,
à fidelibus veneranda effe, per quæ multa beneficia à Deo hominibus præftantur; ita ut affirman-
tes fanctorum Reliquiis venerationem atq; honorem non deberi, vel eas, aliaq; facra monumenta
à fidelibus inutiliter honorari, atq; eorum opis impetrandæ caufa fanctorum memorias fruftra fre-
quentari, danınandos effe, prout jampridem eos damnavit, & nunc etiara damnat Ecclefia. Ima-
gines porro, Chrifti, Deiparæ Virginis & aliorum San&torum, in templis præfertim habendas
& retinendas, eifque debitum honorem & venerationem impertiendam. Concil. Trident.
Seff. 25.
f
$
Dd 2
"Saviour;
200
Popery a Novelty.
Serm. VII.
CC
..
66
66
66
"Saviour; and that they are of a wicked opinion that fay, that the
"Saints enjoying eternal happineſs in Heaven are not to be called up-
"on, or who do affirm, either that they do not pray for men, or that
"to pray to them, that they would pray for us, yea each one particu-.
larly,is Idolatry, or contrary to the Word of God, or againſt the ho-
nour of Jefus, the one Mediator of God and Men; or that it is.
a foolish thing to make humble requeft in words, or in our
"minds to thofe that are reigning in Heaven. Moreover,
"that the facred bodies of the holy Martyrs and others
living with Chrift, which were living Members of Chrift, and the
Temple of the Holy Ghoft, which fhall be raiſed by him to eternal life
and be glorified, are to be worshipped by Believers, by which God-
beſtoweth many benefits on men. So that whofoever shall fay, that
"Veneration and Honour is not due to the Reliques of the Saints, or
"that theſe and other facred Monuments are without profit honour-
"ed [worshipped] by the faithful; and that for the gaining of their
help the memory of Saints in vain is folemnized, are utterly to be
"condemned, even as the Church hath long condemned them, and
"doth now condemn them. Moreover, the Images of Chriſt, the Vir-`
gin Mary, and of other Saints are eſpecially to be had and kept in
Churches, and due honour and Veneration to be given to them.
Again, "It is beyond all doubt, that Believers according to the
"cuſtom always received in the Catholick Church fhould give to the
holy Sacrament, the Worfhip of Latria, (Higheſt Worſhip) which is
due to the true God. Concil. Trident. Seff.1 3. cap.5.
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(C
66
61
66
€6
›
The Popish Doctors maintain of Images in general, that they ought
to be worſhipped with the fame Adoration as the thing repreſented by
the Image. So Aquinas. The fame reverence is given to the Image of
Chrift as to Chrift himſelf. Since therefore Chrift is worſhipped with
Adoration of Latria (Higheſt Worſhip due to God) it follows that his
Image ought to be worſhipped with Adoration of Latria (or Higheſt
Worſhip due to God.)
XIII. Of Tranſubſtantiation.
I. The Doctrine of Chrift and his Apoftles, that after Confecration
in the Lords Supper there is real Bread and Wine.
Mat. 26. 26, 27. Luk. 22. 19, 20. 1 Cor. 11. 23. The Lord Jefus the
fame night in which he was betrayed took bread. 24. And when be bad
given thanks-----be took the cup-----faying, This cup is the New Testament
in my Blood. Mark Reader, after the bleffing it is called Bread. 26. As
often as ye eat this bread, drink this cup. 27. Whosoever shall eat this
bread. 28. Examine-----and eat of that bread. I Cor.10.16. The bread
which we break is it not the communion of the body of Christ. A&t.20.7. They
came together to break bread, 11. And had broken bread.-----
૨
II. The Doctrine of the Proteftants.
"Tranſubſtantiation (or the change of the fubftance of Bread and
Wine) in the Supper of the Lord cannot be proved by holy writ;
but
Serm. VII.
201
Popery a Novelty.
c. 21.Wittem,
"but is repugnant to the plain words of Scripture, overthroweth the () Conf. Helv.
c nature of a Sacrament, and hath given cccafions to many Superftiti- 1. art.22. & 2.
ons,------and Idolatries, and is repugnant to very fenfe and reafon. c.19. de Eu-
Which reafons have moved all the Reformed Churches againſt the Do- char. Bafil.art.
Atrine of Tranfubſtantion. (r)
CC
CC
CG
CC
CC
III. The Doctrine of the Papifts.
6. Scotican,
art. 21.
&iffimæ Eu-
verè, realiter,
(s) "If any fhall deny the Body and Blood, together with the Soul (s) Si quis ne-
and Divinity of our Lord Jefus Chrift, and fo whole Chrift to be gaverit,in fan-
truly, really and ſubſtantially contained in the moſt holy Sacrament chariftiæ Sa-
"of the Eucharift (Lords Supper) but ſhall ſay, it is there only as in a cramento
"fign, either figuratively or virtually, let him be accurfed. If any contineri,
fhall fay,that the fubftance of Bread and Wine together with the Body & fubftantia-
"and Blood of our Lord Jefus Chrift, doth remain in the Sacrament of liter corpus &
the holy Eucharift, and fhall deny that wonderful and fingular con- fanguinem,
<< verfion of the whole fubftance of the Bread into his Body, and of unà cum ani-
the whole ſubſtance of the Wine into his Blood (the figures of Bread ma & divini--
tate Chrifti,
❝ and Wine only remaining) which Converfion [change] the Catholick etc. Si quis
"Church doth moft fitly call Tranfubftantiation, let him be accurfed. dixerit in Sa-
crafando Eu- ·
chariſtiæ Sacramento remanere fubftantiam panis & vini, &c. negaveritq; mirabilem illam & fin-.
gularem converfionem totius fubftantiæ panis in corpus, & totius fubftantiæ vini in fanguinem, &c...
Concil. Trident. Seff.13. Can. 1; 2;
>
XIV. Of Receiving both kinds.
I. The Doctrine of Chrift and his Apoftles, that thofe that have the
Bread fhould also have the Cup.
Mark 14. 22, 23, 24. Luk 22. 19, 20. 1 Cor. 10. 16. & 11. 24.
Take, eat,-----25.as oft as ye drink it.-----26. eat this bread, and drink
this cup----27. shall eat this bread and drink this cup,----fo let him eat-----
and drink of this cup. 29. for he that eateth and drinketh.-----
ર
II. The Doctrine of the Proteftants.
& 2. C.21.
Bohem. c.13.j
"The cup of the Lord is not to be denied to the Lay-people, for (†) Confeſ.
"both the parts of the Lords Sacrament, by Chrifts Ordinance and Helv. 1.art. 229-
Commandment,ought to be miniftred to all Chriftian men alike. That
"the People are to receive the Wine alfo,is the Confeflion of Reformed
Churches in Helvetia, Bohemia, France, &c. (t)
ແ
દ
Gall. 36, 38.
Wittemb.cap.
19. Belg. art. -
cæna Domin...
III. The Doctrine of the Papifts.
The Council of Conftance decreed, "(u) That though Chrift admini- 35. Saxon. de:
"ftred this Sacrament in both kinds to his Difciples, and in the Primi- Auguft. de.
tive Church it was alfo accordingly received by Believers under both miffa, art.1,2..
"kinds [Bread and Wine,] hoc tamen non obftante, (notwithstanding () Concil...
Chrifts Inftitution, and the example of the Primitive Church) the Conftant.
Lay-people fhall have the bread only. Others that pertinaciouſly
"affirin otherwife are to be expelled as Hereticks. Alfo we command
'
C
.
upon pain of Excommunication that no Presbyter adminifter it to
the people under both kinds of Bread and Wine. The Council of
Seff. 13.-
A
Trenke
202
Serm. VII.
Popery a Novelty.
(w) Concil.
Cap. 1, 2, 3,
Trent to the fame purpofe did decree, The taking away the Cup from
Trident.Seff.21 the People, (w) notwithſtanding Chrifts Inftitution, and admini-
ſtration of it in both kinds, "having a power to alter and change, fo
"that they keep the fubftance of the Sacrament, as they judg molt pro-
"fitable for the receivers; and though they confefs the Primitive
"Church received both, yet the Church of Rome for grand and juft
"reaſons hath approved and decreed the Peoples taking of it in one
"kind only.
XV. Of the Sacrifice of the Mafs.
I. The Doctrine of the Apostle Paul.
Heb. 9. 22. And almost all things are by the Law purged with blood,
and without shedding of blood there is no remiffion. 25. Nor yet that he
Should offer himself often, as the high Prieft entreth into the holy place every
year with the blood of others. 26. (For then must be have often fuffered
fince the foundation of the world) but now once in the end of the world bath
he appeared to put away fins by the facrifice of bimſelf. 28. So Chrift
was once offered to bear the fins of many.-------Heb. 10. 11. And every
Prieſt ſtandeth daily miniſtring and offering oftentimes the fame facrifices,
which can never take away fins. 12. But this man after he had offered
one facrifice for fins, for ever fate down on the right hand of God.
14. For
by one offering he hath perfected for ever them that are fanctified, 18. Now
where remiffion of thefe is, there is no more offering for fin. Read alfo Heb.
7.23,24,25,26,27.
1. art. 22. & 2. cc
cap.20,21.
Saxon. art. 14.
૮૮
II. The Doctrine of the Proteſtants.
6C
Confef.Helvet. The offering of Chrift once made,is that perfect Redemption, Pro-`
pitiation, and Satisfaction for all the fins of the whole World, both
Bafil. art. 6. original and actual, and there is no other fatisfaction for fin, but that
"alone. Wherefore the Sacrifices of Maffes, in the which it was com-
Belg. art.35. "monly faid that the Prieft did offer Chrift for the quick and dead, to
Wittemb.c.19 "have remiffion of pain or guilt, were blafphemous fables, and dan-
gerous deceits. This is the Doctrine of all Reformed Churches a-
gainst the facrifice of the Mafs. (x)
Bohem. c. 13. c
Auguftan. de
Mifla, art.13.
(9) Si quis
dixerit, in
(૬
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III. The Doctrine of the Papifts.
66
(1) If any ſhall ſay that in the Mafs a true and proper facrifice is
not offered to God, let him be accurfed. If any fhall fay in thoſe
Miffa non of "words (do this in remembrance of me) Chrift did not inftitute his
rum & pro- Apoſtles to be Priefts, or that he did not ordain, that they and other
prium facrifi- "Prieſts ſhould offer his body and blood, let him be accurfed.
ferri Deo ve- co
cium,
(
Anathema fit. Si quis dixerit, illis verbis, hoc facite in meam Commemorationem, Chriftum
non inftituiffe Apoftolos facerdotes; aut non ordinaße, ut, ipfi aliiq; facerdotes offerrent corpus
& fanguinem fuum, Anathema fit. Si quis dixerit, Miffæ facrificium tantum effe laudis & grati-
arum a&tionis, &c. non autem propitiatorium; vel foli prodeffe fumenti, neq; pro vivis & de-
fun&tis, pro peccatis, poenis, fatisfactionibus, & aliis neceffitatibus offerri debere, anathema fit.
Concil. Trident. Seff.22. de Sacrific. Miſſæ, Can. 1, 2, 3.
"If
Serm. VII.
203
Popery a Novelty.
cc.
CC
"If any fhall fay the Sacrifice of Mafs is only of praife and thankf
giving, or a bare Commemoration of the Sacrifice of Chrift upon the
Croſs, and not a Propitiatory Sacrifice, or that it profits him alone
that takes it, and ought not to be offered for quick and dead,for fins,
puniſhments and fatisfactions, and other neceffities, let him be accur-
"fed.
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tr
r
So in that part of the Mafs called the Offertory,the Prieft faith," Holy
"Father, Eternal and Almighty God, receive this Immaculate Hoft,
which I thine unworthy fervant, offer unto thee my true and living
"God, for my innumerable fins, and offences and neglects, and for all
"them that ftand here about, and alfo for all faithful Chriftians, both-
living and dead, that it may profit me and them unto Salvation, into
"eternal life. Amen..
CG
EC
ર
CC
te
66.
CC
.
:
Again, in the Maſs-book the Prieſt prayeth: "we beseech thee,there--
fore moft merciful Father through Jefus Chrift thy Son our Lord, and·
"do ask of thee that thou wilt accept, and blefs thefe + gifts, thefe +
prefents, theſe hotly Sacrifices Immaculate, eſpecially thoſe.
which we offer unto thee for thy holy Catholick Church,----and
all them that affift here,-----for themſelves and for all theirs, for the
"Redemption of their Souls, and for the hope of their Salvation.-----
"Which Oblation, thou, O God, vouchfafe in all things to make blef-
"fed + Afcript, + Reaſonable + and acceptable; that it may be made
unto us the Botdy and Blood + of thy most beloved Son.-----We pre--
fent to thy excellent Majefty of thy gifts and things given, a pure +
Hoft, a holy + Hoft, an Immaculate + Hoft, the holy Bread + of eternal
life, and the Cup + of eternal Salvation.----We humbly pray thee, Al-
mighty God, command that theſe things be carried by the hands of
thy holy Angels on thy Altar on high, into the preſence of thy Di-
vine Majefty, that we all who of the Participation of thine Altar.
"Ekiffes bere the Altar,] have taken the holy Botdy and Blood + of thy
Son, may be filled with all Heavenly Bleftfings and Grace,-----And:
then the Priest for the Dead prays, "Be mindful alfo, O Lord, of thy
"Men-fervants, and Women-fervants, [naming their names that are.
deceased, for whom friends or kindred would have Mafs,]" who have pre-
"ceeded us with the fign of the Faith, and who fleep in a fleep of:
66 peace.
66
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66
View and confider this little piece which I have tranſcribed, Reader,
for thy fake, out of the Mafs-book, and then judg whether there be
any fuch thing concerning the Lords-Supper in the Scripture; and:
whether thefe be not new Doctrines and Devices..
XVI. Of Worshipping the Haſt.
I. The Doctrine of the Scripture concerning the Lords-Supper
where it is treated of, containeth nothing for the worshipping of it; as
Một 26,26,27. Mar 14,22,23,24. I Cor.II.24,25,26,27,28,29
II. The
204
Serm. VII.
Popery a Novelty.
{~) Confeff.
II. The Doctrine of the Proteſtants.
"The worshipping the Elements, the lifting them up, or carrying
Helvet.2. c.21. "them about for Adoration, and the referving of them for any preten-
Saxo, de cæna «ded Religious ufe, are all contrary to the nature of this Sacrament,
temb. de Eu- "and to the Inftitution of Chrift. So fay other Reformed Churches in
charift. Bafil. their publick Confeſſions of faith. (1)
Dom. Wit-
art. 6.
(a) Nullus
itàq; dubitan-
di locus re-
III. The Doctrine of the Papifts.
66
(a) "It is beyond all doubt that the faithful, according to the cu-
"ftom always received in the Catholick Church. That is poorly begun of a
learned Council,)
may give in veneration the Worſhip of Latria,
linquitur,quin [Highest Worship]" which is due to God, to this holy Sacrament; for
omnes Chri- "it is not the lefs to be adored, becauſe it was appointed by the Lord to
fti fideles pro" be received; for we believe that the fame God is prefent in it, whom
more in Ca "the eternal Father, bringing into the world, faith, And let all the An-
tholica Eccle-
fia femper
recepto, la-
gels of God worſhip him.
triæ cultum, qui vero Deo debetur, huic fan&iffimo facramento in veneratione exhibeant, &c.
(b) Concil.
13. cap.5.
Moreover the holy Synod doth declare (b) "That with very great
Trident. Seff. "Religion and Piety of the Church was this cuftom brought in, that
every year upon fome peculiar holy-day, this high and venerable Sa-
crament with fingular Veneration and Solemnity fhould be celebrated;
"and that it fhould in Proceffions, reverently with honour and worſhip
"be carried about through the ways and publick places.
CC
XVII. Of Auricular Confeffion.
I. The Doctrine of Chrift and his Apoftles concerning Confeffion
of Sin.
Luk. 17.3,4. Jam.5.16. 1 Joh.1.9. See alfo Prov.28.13. Pfal.32.5,6.
and 51. 4, 5, 7, 9, 14. In all which places there is Confeffion of Sin to
God, to the party wronged by us, and to one another;but not a word
of fecret Confeffion of all our Sins in the ears of the Prieft.
tr
II. The Doctrine of the Proteftants.
66
(c) Confeff. As every man is bound to make private Confeffion of his Sins to
Helvet.2.c.14. "God, praying for the pardon thereof, upon which and the forfaking
Argentinenf. of them he fhall find mercy; fo he that ſcandalizeth his brother,or the
c. 20. Auguft. "Church of God, ought to be willing by a private or publick Confef-
fion and forrow for his fin, to declare his Repentance to thofe that are
Saxon. de
Pœnitentia. offended, who are therefore to be reconciled,and in love to receive him.
Wittemb. de So other Reformed Churches. (c)
de Confeff.
Confeffione.
(d) Concil.
Lateran. Can.
21.
66
c
ત
III. The Doctrine of the Papifts.
(d)" Let every one both Men and Women truly make Confeffion of
all their Sins at least once a year to their own Prieft, or ſome other,
having leave firſt from their own Prieſt,elſe he can neither abſolve nor
"bind him.
CC
(e) The
Serm. VII.
205
Popery a Novelty.
. '
in univerfa
(e)" The univerfal Church to the great profit of Souls doth keep (4) Unde jam
"the cuftom of Confeffion in that holy and molt acceptable time of Lent, Ecclefia, cum
" which alfo this holy Synod doth most highly approve and receive, as ingenti anima-
૬. pioufly, and with good caufe to be retained.
rum fidelium
fru&tu, obfer-
vatur mos ille falutaris,facro illo & maximè acceptabili tempore Quadragef.mæ, quem morum,&c.
Concil. Trident. Seff.14. cap.5.
લા
t
(f) "If any ſhall deny Sacramental Confeffion, either to be inftitu- (f) Si quis ne-
ted, or to be neceffary to Salvation by Divine right; or fhall fay the gaverit Con-
manner of making fecret Confeflion to the Pricft alone,-----is not in- feffionem Sa-
"ftituted and commanded by Chrift, but is an humane invention, let vel inftitutam,
"him be accurſed.
t
te
*
cramentalem,
vel ad falu-
tem neceffari-
am effe jure divino, &c. Concil. Trident. Seff. 14. can. 6.
(g) "If any fhall fay that in the Sacrament of Penance it is not necef (g) Si quis
fary to remiilion of fin, and that by Divine right, to confefs all, and dixerit in
every mortal fin,that one can by all due diligent præmeditation call to Sacramento
remembrance, even thoſe that are fecret fins, and againſt the laſt pre-
cept of the Decalogue, and the very circumftances which alter the
"kinds of fin,.----let him be accurſed.
<C
pœnitentiæ
ad remiffionē
peccatorum
neceffarium
non effe jure
Diviso confiteri, omnia & fingula peccata mortalia, &c. Concil. Trid. Seff.14. Can.7.
XVIII. Of Penitential Satisfaction.
I. The Doctrine of the Scripture.
Ezek. 16.61. Then shalt thou remember thy ways and be ashamed.----
62. And I will establish my Covenant with thee.-----63. That thou mayeſt
remember and be confounded, and never open thy mouth any more, because of
thy fhame, when I am pacified towards thee, for all that thou hast done, faith
the Lord. And 36. 31, Ye shall loath your felves in your own fight. 32. Not
for your fakes do I this.-----Be ashamed and confounded for your own ways.
See Hof. 14. 2, 4.
II. The Doctrine of the Proteftants.
(G
Saxon. in
Although Repentance be not to be refted in as any fatisfaction for (b) Auguft.de
"Sin,or any caufe of the pardon thereof, which is the act of Gods free Confeffione.
"Grace in Chrift; yet is it of fuch neceffity to all Sinners, that none Præfatione, &
might expect pardon without it. So other Churches. (b)
III. The Doctrine of the Papifts.
CC
CC
CC
CC
c
artic. de Sa-
tisfactione.
Satisfactione.
(i) Concil.
(2) "If any fhall fay, that the whole punishment together with the Wittenb. de
guilt, is always remitted by God, and that the fatisfaction of the
penitent is no other than the Faith whereby he apprehendeth Chrift Trident.
to have fatisfied for him, let him be accurfed.
Seff. 14. Can.
(&)
(k) "If any fhall fay, That God is not fatisfied for fins, as to tem- 12.
poral punishment, through the Merits of Chrift, by the punishments Concil.
which he inflicts, and we patiently bear, or by fuch as are enjoyned 14. Can. 13.
by
Ee
(
Trident. Seff.
2061
Serm. VII.
Popery a Novelty.
(Concil.
14. Can. 14.
re
is
by the Prieft, nor by thofe that we voluntarily put cur felves unto,
nor by Faftings, Frayers, Almes-deeds, and other works of Piety,
and that therefore the beft Repentance is only a new life, let him be
"accurfed.
Ci
(
(1) "If any fhall fay, That the Satisfactions whereby Penitents-
Trident. Seff. « through Jefus Chrift do redeem Sins, are not the Worship of God,
"but the Traditions of men, thwarting the Doctrine of the Grace,
and true Worſhip of God, and the benefits of the death of Chrift, let
"him be accurfed.
(m) Confef.
Bohemic. art.
4. Saxon, de
difcrimine
peccatorum..
7
(2) Aquin.
par.3. Queſt.
(
XIX. Of Venial Sins.
I. The Doctrine of Chrift and his Apoftles.
1
Mat. 12. 36. 1 ſay unto you that every idle word that men ſhall ſpeak,
they shall give account thereof in the day of judgment. Rom. 6. 23. For
the wages of fin is death.-----See Rom. 5. 12. and Iſa. 55. 7.
CC
tr
66
t
II. The Doctrine of the Proteſtants.
"As there is no fin fo fmall but it deferves damnation, fo there is no-
fin ſo great, that it can bring damnation upon thofe that truly re-
pent. So other Churches alfo. (m)
III. The Doctrine of the Papifts.
"Some Sins are venial, neither offering injury to God,nor deferving
"Hell, nor binding us to be forry for them, but may be forgiven by
'knocking of the breft, (2) going into a Church, receiving holy
Water, or the Bishops bleffing, or croffing ones felf, or by any work
"of Charity, though we never think actually of them. (o) Thoſe
87. art.3.
fins which in their own nature are not contrary to the love of God;
(0) Bellarm.
Ton. 3. de
"and our Neighbour, as idle words, immoderate laughing, thofe fins
amiffione gra- "that are not perfectly voluntary,as fudden motions of anger, &r. and
are in trivial things, as ftealing of an half-peny, &c. are venial fins;
that is, do not turn us from God, and are easily expiated, like unto
'a flight hurt, which doth not endanger life, and is eafily cured.
tiæ. Lib.1.c.3.
Idem. ibid.
cap. 2.
66
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XX. Of the ſtate of Men after Death.
I. The Doctrine of the Scripture concerning the ftate of Men after
Death.
Luk. 23.43. Verily I fay unto thee, this day shalt thou be with me in
Paradife. Heb.12.23. And to the Spirits of just men made perfect. 2 Cor.
5.1. For we know that if our earthly houfe of this Tabernacle were diffol
ved, we have a building of God. 8. Willing rather to be abfent from the
boly and to be preſent with the Lord. Phil. I. 23. Having a defire to de-
part and to be with Chrift. See alfo Mat.7.13,14. Job.3.18. Luk. 16.23,
24. where and in other places, the Scriptures ſpeak of two ways, one
leading to deftruction, the other to life. Two forts of men, fome that
do not believe, and they are damned, fome that do, and they are faved,
no third.
II. The
Serm. VIL
207
Popery a Novelty.
66
گاه
66
II. The Doctrine of the Proteftants,
"The Bodies of men after death return to duft, and fee corruption,
"but their Souls (which neither die nor fleep) having an Immortal ſub-
fiftence, immediately return to God, who gave them. The Souls of
the Righteous being then made perfect in Holiness, are received into
the highest Heavens, where they behold the face of God in light and
glory, waiting for the full Redemption of their Bodies; and the Souls
"of the Wicked are caft into Hell, where they remain in torments and
utter darkness, referved to the judgment of the great Day: Befides) Confeff.
Helv.2.cap.26.
thefe two places for Souls feparated from their Bodies, the Scripture Gall. art. 24.
acknowledgeth none. So the Reformed Churches alfo (p) in Helvetia, Saxon. art.11.
France, Saxony, &c. (p)
.66
66
66
66
III. The Doctrine of the Papifts.
Auguft.art. II.
Wittemberg.
> (4) Concil.:
(q) "If any fhall fay that after the Grace of Juftification received, cap. 25,
"the offence is fo forgiven to every penitent Sinner, and guilt of eter- Trident.Sef.6.
nal puniſhment ſo removed, that there remains no guilt of temporal Can.30. & De-
puniſhment to be fuffered, either in this life, or the life to come in cret. de Fur-
gat. Seff.25.
Purgatory, let him be accurfed.
63
66
By this Parallel of Doctrines you may eafily judg that ours is the
old Religion, and the Religion of the Papifts (wherein they
differ from us), is a new Religion; for they that do own, profefs and
hold to the fame Doctrines and Worship that were taught by Chrift
himſelf and his Apoſtles, and no other (as to Effentials at least) are of
the old Religion; and thofe that forfaking and corrupting the Doct-
rine and Worſhip taught by Chriſt and his Apoſtles, maintain and hold
Doctrines not contained in the Scripture, but rifen up fince and con-
trary to it, are of a new Religion; But the Proteftants do the firft, and
the Papifts do the laft, as appeareth by the Parallel of Doctrines; There-
fore the Proteftants are of the old Religion, and the Papifts of a new
One. For that Religion which doth agree with the oldeft, and the only
Rule is the oldeft and only Religion; and if the Papifts will keep to the
firft and ancient Rule, the Word of God, they must be of our Religion;
if they will not, but add or diminith, they will never anfwer to the
charge of Novelty laid upon them.
So that their infulting and ridiculous Queftion fo often ufed, even
till it is become odious and doth naufeate, Where was your Religion be.
fore Luther? (which is the fecond part of my Task) is plainly and fully
refolved in the Scriptures, and in the Primitive Churches. And me-
thinks learned Papifts fhould blufh and be afhamed, (that have or can
read the Writings of the Fathers, and determinations of ancient Coun-
cils,) to propound fuch a Queftion; but they do it to amufe the com-
mon People that cannot read Greek and Latin Authors, and are not
acquainted with the Hiftory of the Church; whileft I am perfwaded
they themselves know better, and could refolve this queftion them-
felves, if they would read indifferently and judg impartially. But the
Ee 2
People
208
Serm. VII.
Popery a Novelty.
People that cannot read the Fathers, Councils, &c. might be abun-
dantly fatisfied, that our Religion is the old Religion, becaufe found
in, and founded upon the Word of God; for all the Books in the
World must give place to the holy, fure, infallible Word of the most true
and faithful God.
But though we fhew our Doctrines in the Scripture, yet the Quefti-
on, Where was cur Religion before Luther? (who began the Reformation
in the year 1517.) is put to beget jealoufies in the People, that for ma-
ny hundred years before him,our Doctrine and Religion was not taught
nor profeffed; and therefore call for a Catalogue of fuch as have taught
our Doctrines from the Apoftles time fucceffively to the time of Luther ;.
as they pretend they can do theirs; and would bear the People in hand
that the Church as now Reformed, and the Doctrines now received by
them, are new and upftart things, and have not been fince the Apoftles
times, or before Luther; the contrary whereof, that there have been
fuch Doctrines, and a Church owning them in all ages fince they were.
preached by the Apoftles, will appear by two Heads of Arguments; the
one taken a priori, that fuch a Church cannot, fhall not ceafe, but al-
ways be in fome part or other of the World; the other a pofteriori,that
it hath not ceafed, but hath always actually been, and therefore before
Luther.
The firft, That it cannot, ſhall not ceaſe to be, taken a priori ſtands
firm upon theſe two grounds; Firft, upon the promife of Christ, that is
of Infallible Verity; Chrift hath promifed that the true Church which.
is built upon the Doctrine of the Scripture, and is conformed there-
anto fhould continue always, and not fail: That the Reformed Chur-.
ches are built upon the Doctrine of the Scriptures, and are conformed
thereunto, appeareth from the Parallel of Doctrines before laid down..
So that there is evidence from the Promife of Chrift, that the Church
holding fuch Doctrines as the Reformed Churches do, did continue,
could not fail; and there our Church and Religion was before Luther.
Secondly, Upon the Relation between Chrift and his Church; Chrift is
the only Head of the Church,and the Church the Body of Chrift. Chrift
is the King of his Church, and the Church fubject to Chrift. Chrift is
the Husband and Bridegroom of the Church,and the Church the Wife and
Spouſe of Chrift; fuch a Church then could not ceafe to be, elfe there
would have been fome time in which Chrift would have been an Head
without any body upon Earth, a King without Subjects, an Husband and
Bridegroom, without a Wife or Spoufe; all which are abfurd, as to fay a
Man is a Father that hath no Child. But in this the Controverfie doth
not lie betwixt us, but which Church is this Body, Subjects, and
Spouſe of Chrift, which by virtue of Chrifts promiſe and relation to
him, could not fail or ceafe to be, theirs, or fuch as the Reformed Chur-
ches are. There is this ground (among others) on our fide. That Church.
which owneth Chrift to be her only Head, Husband and King, and no
other
Serm. VII.
209
Popery a Novelty.
other, which owneth and profeffeth fubjection to the Laws of Chrift,
and no other as neceffary to Salvation, and worshippeth the true God
according to the Scripture, and no other, is the Body, Spouſe and Sub-
jects of Chrift, that could not ceaſe to be in any age; But fuch Chur-
ches as the Reformed are,do own Chrift to be their only Head, Husband
and King, and no other, and profefs fubjection to the Laws of Chriſt,
and no other as neceffary to Salvation, and worship God according to
the Rules contained in the Scripture, and no other. All which the Ro-
man Church as Papal doth not do; for they own another Head be-
fides Chrift, as neceffary to Salvation, and profefs Subjection to the
Laws of another, befides the Laws of Chrift, and that equally with
them, yea before them, though diftinct from, and contrary thereunto,
and give Religious Worſhip to others befides the true God, and fo
plays the Whore and Harlot; that we might conclude, that fuch Chur-
ches as the Reformed are, and not as Papal, are the Body, Subjects and
Spouſe of Chrift, which could not ceafe in any age to be, fince the
Apoftles times, and there our Religion: was, and Church too before
Luther.
The fecond evidence that there have been the fame Doctrines, ne-
ceffary to Salvation, taught all along fince the Apoftles fucceffively to
Luthers times, is a pofteriori, from the Writings of Men, and Hiftories
of the Church, even fuch as are abundantly fatisfactory to us and un-
deniable by our adverfàries, that our Doctrines are not fo late as Luther.
I had here prepared feveral things to be inferted concerning the Succef-
fion of the Church from the Primitive times, to the age in which we
live; but becaufe I would not have this Difcourfe to fwell above the
bounds of a Sermon, and understanding that there is a Reverend Bro-
ther defired to treat of that particularly, to which I do refer you, I here
omit them; yet the frequent demand of Papifts, asking, Where was your
Religion before Luther? and that part of this prefent Pofition, That it
was before Luther, will not fuffer a total filence herein. Though this is
no real prejudice to the Truth of our Doctrine,or Religion, if we could
not give a Catalogue of names that did hold and profefs them in all ages,
fo long as we find them in the Scripture, nor could they for want there--
of be juftly charged, either with falfity or novelty; for what is in the
Word of God is true and old, and what is not contained therein and
made neceffary to Salvation, is falfe and new, though of many hun-
dred years ftanding. That this is unreasonably required by the Papifts,
no hurt to our Religion, as to the Verity and Antiquity of it, nor no
caufe of ftumbling to the common People, familiarly affaulted in this
point, and all becaufe not neceffary to be known, will appear by theſe
things following.
1. It is not necessary to prove our felves to be men to give an account of all
the names of all the men that have lived before us, no, nor of any of them.
It is fufficient hereunto that we can prove we have the fame Effential
Cons-
210
Serm. VII.
Popery a
Novelty.
•
Conftitutive parts of Men as our Predeceffors had; that we have fuch
Bodies and fuch Souls as they had, is a proof we are real Men as they
were, though we know not the names of all the Intermediate perfons
fuccellively by whom we have received our Beings from them: would
not you laugh at one that would perfwade you, you are no Men, or
that the Humane nature is a new thing, becauſe you cannot give a Cata-
logue of the names of Men from Adam, or from Noah, from one age
to another? or would it not be fufficient proof of your Manhood that
you have the fame Identity of Nature as Adam or Noah, and Men of
former ages had? So here; fo long as we can tell and are fure we own
and believe the fame Doctrines that the Apoftles did, we are fure we
are of the faine Religion as they were, though we could not give the
names of the perfons that have from time to time profeffed the fame,
this is as if one fhould fay Melchizedek did not fucceed his Progenitors,
becauſe his Genealogy cannot be given. Ridiculous!
2. It is not neceffary to knew the falfenefs of any Doctrine that we should
know the names of the Hereticks that have banded them down from one age
to another; but we know them to be falfe, by their being contrary to
the Scripture.
3. We know that the dictates of the Law of nature are good and true,and
that we have fuch a Law though we cannot give an account of the name of
our Ancestors from whom we have received them.
4. A man might be an exact artificer, though he be not able to mention.
the names of thofe that have been in all ages, that profeffed the fame occupa
tion from the times of thoſe that did first invent them. So a man might be
a good Chriftian, and of the true Religion, and be ignorant of the
many thouſands Chriftians that have been before him.
5. Without this knowledg a man might love God, repent, believe and be
faved, therefore not neceffary to true Doctrine, Religion or Salvation;
elfe every unlearned Believer muſt be acquainted with all the Hiftories
of the Church,and Fathers,and Profeffors before him, which is impoffible.
6. If a man did know this, yet he might be damned, if a man could
tell all the Writers,Preachers, Doctors and Councils that have lived this
Sixteen hundred years he might go to Hell at laft. God will condemn
men for being ignorant of the Effential Points in Chriſtianity contained
in the Scripture, and if they do not believe, nor are converted; but not
for being unacquainted with the Hiftories of the Church, and naines of
thoſe that did profefs the true Religion in the ages before them.
7. The Scripture never denieth that to be a true Church, that cannot, and
because it cannot shew the fucceffion thereof by Hiftories and Humane
Writings.
8. The Scripture dotb never fend us to Hiftories, Councils and Fathers to
judg of true Doctrine and Religion by, but to the Word of God, Where in
Scripture are Profeffors or Minifters either commanded to ſtudy, and
be fo converfant in all Hiftories, Councils and Antiquities as to be able
to
Serm. VII.
2:11
Popery a Novelty.
to give a Catalogue, who have taught or owned the true Doctrine in
ages before them?
9. What deceitful dealing is this? to deny the People the reading of
the Scripture and acquaintance with them, and in fuch things com-
mend Ignorance as the Mother of Devotion, and will yet call upon
them to fay, Who taught your Doctrines before Luther? as if it were
more material to know who taught them, than to know them; or to be
more skilled in the Writings of Men, than in the Word of God.
A
10. They call for that from us on our part, which they cannot give them-
felves for themſelves on their part. You ask, Who taught your Doctrines
from the Apoſtles times? and we retort your Quefton,and who taught. -
all your Doctrines from the Apoftles times? We know you can never
fhew them. So that if we could not, yet we were even with you. I
know you pretend a large Catalogue of Popes ; but yet you are greatly
puzzled to give their Succeffion, when there have been feveral Popes to-
gether, and they that then lived could not know which was the right..
But if you could give a Succeffion of Perfons, it profits nothing without
a Succeffion of true Doctrine; if you could thew a Succeflion de facto, you
can fhew none de jure. That may be actual that may not be lawful. A
thief may actually fucceed a true Poffeffor, and a Tyrant and ufurper-
a lawful Prince, but not lawfully; this is ufurpation not legitimate:
Succeffion. We might fay therefore to your People as you do to ours.
Is it fafe for you to continue in that Religion, of which you can give
no account who have taught your Doctrines from the Apoftles times?-
for you cannot, no, nor your Doctors neither, no, though they call a
Council and fearch all Records and Writings of men, as fhall be fhewn
in the next General Head of this Sermon.
Yet this is not faid, as if we doubted of our caufe, if it were to be
tried by the Writings of the ancient Fathers, or as if we could not
mention multitudes before Luther that have taught and owned our
Doctrines; for there are many great Volumns and Cart-loads of Books ·
in which our Doctrines are to be found. To give a large rehearſal of
their words on our fide would be an endlefs work, and not to be crou-
ded into a piece of one Sermon: yet a few fhall be picked out of many,
fufficient to fhew that our Doctrines, in which we do oppofe the Do-
Arines of the Church of Rome have been taught of old.
What was the Doctrine in the firft hundred year from the Birth of
Chrift is beſt underſtood from the holy Scripture; and this is that Age ·
and the Writings of the Apoftles are thofe Writings, by which the
Writings of all other Ages must be examined, as their fureft Rule, and
that our Doctrines are there contained, and not the Doctrines of the
Papifts as fuch; fee the Parallel before.
In the Writings of the Fathers that lived in the fecond hundredth-year:
we have many Teftimonies.
In this Age the Bishop of Rome had not that Power as now they
chali-
1
212
Serm. VII.
Popery a Novelty.
P. 139.
challenge, as appears from a Letter of Eleutherius Bishop of Rome to
(») Fox. A&s Lucius King of England (r), who had ſent to the Biſhop for the Roman
& Mon.Vol.I. Laws, as they were framed in Religion, to whom is fent an anſwer by
Eleutherius, Ye require of us the Roman Laws, and the Emperours to be
fent over to you.----The Roman Laws and the Emperours we may ever re-
prove, but the Law if God we may not. Ye have received of late through
Gods mercy
in the Realm of Brittany the Law and Faith of Chrift, ye bave
with you within the Realm, both the parts of the Scripture, out of them by
Gods Grace with the Council of your Realm take ye a Lare, and by that Law
(through Gods fufferance) rule your Kingdom of Britain; for you be Gods
Vicar in your Kingdom.----Afterwards, whofe Vicar you be in the Realm.
From whence is clear, that this Bishop of Rome (1) challenged not the
Supremacy over England, but acknowledg'd the King to be Supream
Governour in his own Kingdom. (2) That he acknowledged the Per-
fection of Scripture for life and manners, when Laws fhould be taken
from thence for the Government of a Kingdom. (3) That England re-
ceived the Goſpel early, and not fo late from the Church of Rome as
fome of them boaft, nor at all firft from them but from the Grecians of
the Eaft-Church (s), as fome think.
(s) Id. ibid.
P. 138.
(t)Iren.adver.
hæref. lib. 3.
Id. lib. I. c.2.
(B) Eufeb.
Ecclef. Hift:
lib.3. c. 24.
(*) Egefip.
apud. Eufeb.
Eccl. Hift.
·∙lib.4. C.21.
Particulars would be abundance, but Brevity is one part of my task
in this prefent matter; I must therefore take up with a Teftimony or two
of the Doctrine taught in this Age. (t) Irenæus teftifieth that the fame
Truths of Apoftolical Doctrine were in this Age.-----(z) And that the
Church that was planted through a great part of the World, even to the
end of the Earth, by the Apoftles and their Difciples,received the fame
Faith that is contained in that which is called the Apoftles Creed, and
he gives a Summary of Doctrines to the fame purpoſe as in that Creed
is contained.
Unto theſe times (w) Egefippus that lived in this Age, declareth that-
the Church of God remained a pure and uncorrupted Virgin.----More-
over the fame witneſs gives a general Teftimony of the Doctrine in this
Age,-----coming to Rome he met with many Biſhops, of one mind and
Doctrine, faith, The Church of Corinth remains in the pure and right
Rule of Doctrine, and was comforted very much with their Doctrine.
Being come to Rome I ſtaid there till Anicetus was ſtalled Biſhop,-----in
all the Succeffion, and in every one of their Cities, it is no otherwife
than the Law and Prophets, and the Lord himſelf did preach.
After the Apoſtles many taught our Doctrines long before Luther:
having but little room, I must take up with the fewer Heads of Do-
ctrine, and fewer Teftimonies under each Doctrine; I had begun to
give a Catalogue in every hundred year fince Chrift, but that being
too large for this place, I laid it by, and give Inftances in theſe few
following.
I. The
Serm. VII.
213
Popery a Novelty.
"
1. The Perfection and Sufficiency of the Scripture to Salvation taught
long before Luther.
Paren.
(*) Justin Martyr, who lived in the fecond hundredth year after Chrift, (*) Juft. Mar.
writeth, That the true Religion is contained in the writings of the Pro- in Tryph. &
phets and Apostles, who have taught all things necessary for us to know; we
are not commanded to give credit to the Traditions and Doctrines of men,but
thoſe Doctrines which were published by the Prophets, and Cbrift himself de-
livered, all things are to be brought to the Scripture, and from thence are (3) Scripturæ
arguments and proofs to be fetched; for if a man be never so often asked, quippe à ver-
perfe&æ funt,
doth two times two make? he will still fay, four; So a Chriftian bo Dei & Spi-
diſcourfing with others will always alledg the Scripture. (y) And Ireneus, ritu ejus di-
The Scriptures are perfect as fpoken and dictated from the Word of &æ. Iren. ad-
Godand his Spirit,
booo
66
66
CC
t
€6
66
.
many
'
ver.hær. lib.2.
cap.47.
(z) Adoro
doceat Her-
So Tertullian,(z) An. Dom.200,&c.writes, "I adore the fulneſs of the
Scriptures.----Let Hermogenes fhew that it is written, if it be not Scripturæ ple-
written, let him fear that wo appointed for thoſe that add, or dimi- nitudinem
niſh. In another place, thus, ()" We have the Apoftles of the Scriptum effe,
Lord for our Authors; which never brought in any thing at their mogenis Off-
Sown will, but what Doctrine they had from Chrift, they faithfully cina,fi non eft
delivered to the Nations; wherefore if an Angel from Heaven fhould Scriptum, ti-
"preach otherwife to us, we would pronounce him accurfed.----To neat væ illud
adjicientibus,
(b) this Objection. [the Apostles did not know all or if they did, they did aut detrahen-
not deliver all] he replieth, "That both ways fuch reproach Chrift as tibus deftina-
"if he had fent Apoftles either unskilful, or unfaithful.-----Again, "In tum. Tertul.
"matters of Faith, men muft argue no other way than from the Scrip- adver. Hermog
tures. In short, he lays down the Doctrines of this Age in a Confef- (4) Apoftolos
fion of Faith, agreeable to (that which is called) the Apoftles Creed, mus authores,
and faith, They are not doubted of by any amongst us, but Hereticks. qui nec ipfi
In the like manner speaketh Origen, (c) that lived alfo in this Age, of quicquam ex
the Perfection of the Scripture: In the two Teftaments every word
"that appertaineth to God may be required and difcuffed, and all know- rent, elege-
ledg of things out of them may be understood; but if any thing do rant; fed ac
"remain, which the holy Scripture doth not determine, no other third ceptam à
Scripture ought to be received for to authorize any knowledg. And Chrifto Difci-
plinam fideli-
more in other places; and a large Confeffion of Faith alfo by him, and ter Nationi-
Gregory Neocefar, containing the Doctrines that we hold. (d)
66.
€6
CC
Domini habe-
fuo arbitrio,
quod induce-
bus affignave-
runt. Itaque
etiamfi Angelus de cœlis aliter Evangelizaret, anathema diceretur à nobis. Idem de Præfc. Hæret.
(b) Solent dicere,non omnia Apoftolos fciffe,omnia quidem Apoftolos fciffe, fed non
omnia omnibus tradidiffe; in utroq; Chriftum reprehenfioni fubjicientes, qui aut minus inftru
&os, aut parum fimplices Apoftolos miferit. Ibid. Aliunde fuadere non poffent de rebus fidei nifi
ex literis fidei. Ibid. (c) Id. ibid. Origen; in Levit. Hom:5. Tom. I.
* Hom.2. in Hieremiam:
(d) Magdeburg. Cent 3. P.34,35,
в
(e) Hierome that died An. 420. thus, "Whatſoever we affirm, we (e) Hieron:
ought to prove out of the holy Scriptures, the fpeakers words have in Pfal. 98:
Ff
not
214
Serm. VII.
Popery a Novelty.
(f) Nihil, vel
nos debeinus
· mandato. Si
ricatio quæ-
CC
cc
cí
'
bonum vide- CC
not fo much Authority as the Lords Command.
(f) Ambrofe alfo who was born about the year 333, is of the
cautionis gra- fame judgment. "We ought to add nothing, no, not for caution to
tiâ jungere
Gods Command; for if thou doſt add,or diminiſh,it is a prevaricating
"of the Command; the pure and fimple form of the Command is to
quid enim vel "be kept.----Nothing therefore, feem it never fo good, ought to be
addas, vel de- " added to it.-----Therefore we ought not to add to or take away from
trahas, præva- the Commands of God. And he is more large which I cannot (for
dam videtur brevity) tranſcribe. (g) Again, he faith, "Who fhall fpeak where the
effe mandati, "Scripture is filent? Auguſtine (born An. 355.) ſubſcribes the fame
pura enim & Doctrine. (b) "In thofe things which are laid down plainly in the
fimplex man-c
Scripture, all thofe things are found which belong to Faith, or di-
dati forma
fervanda.
"rection of life.--(i) "Let us not hear, this I fay, this you fay, but
Nihil vel quod "let us hear,this faith the Lord; there is Gods Book, to whofe Autho-
rity we on both fides confent, believe, there let us feek the Church,
tur,addendum c there let us difcufs our caufe. Let thofe things be taken from amongſt
us which we quote, or alledg one againft another, but not from the
"Divine Canonical Books; for I will not, that the holy Church be de-
&ionis feries "monftrated from the Documents of Men, but from the Oracles of
neq;detrahere « God. Again, "Read us theſe things out of the Law,out of the Pro-
aliquid divi- CC
nis debere phets, or Pfalms, or Gofpel, or the Apoftles Epiftles; read ye, and
mandatis,neq; we believe.Again, our Lord Jefus himſelf did rather judg that his
"Difciples fhould be confirmed by the Teftimony of the Law and
Prophets. Theſe be the proofs, foundation, and ftrength of our
"caufe. Again, "Let no man ask me my opinion, but let us hear-
ken to the Scripture, and fubmit our petty reafonings to the Word
"of God. We walk much fafer according to the Scripture; Con-
""troverfies are to be determined by the Scripture.Again, I infert
"the opinion of Ambrofe, Jerome, &c. not for that thou ſhouldft think
"that the fenfe of any man is to be followed as the Authority of Cano-
(b) In iis quæ «nical Scripture. Augustine hath abundance more (in many places) of
fuch-like Doctrine,and he was above a thouſand years before Luther.
eft.. Docet
igitur nos
præfentis le
CC
(૬
(6
..
addere. Amby.
Tom.4. de Pa- c
radif. cap. 12.
(g) San&is
Scripturis non
loquentibus,
quis loquetur?
Idem. de Voc.
Gent. 1.2. c.3.
aperte in Scri-
ptura pofita
funt,inveniun-
(
(6
-
tur illa omnia,quæ continent fidem morefq; vivendi.Aug.de Doct. Chrift. Tom.3. L.2.c.9. (i) Non au-
dianus,hæc dico,hæc dicis,fed audiamus,hæc dicit dominus.Sunt certe libriDominici,quorum autori-
tati,utriq; confentimus,utriq; credimus, Ibi quæramus Ecclefiam,ibi difcutiamus caufam noftram;
auferantur illa de medio,quæ adverfus nos invicem,non ex divinis Canonicis libris,fed aliunde reci-
tamus; quia nolo humanis documentis, fed divinis oraculis fan&am Ecclefiam demonftrari. Idem
de unitat. Ecclef. cap.3. Legite nobis hæc de Lege, de Prophetis, de Pfalmis, de ipfo Evangelio,
de Apoftolicis literis; Legite & credimus. Idem. Ibid. cap.6. Ipfe dominus Jefus difcipulos tefti-
moniis Legis & Prophetarum confirmandos effe magis judicavit. Hæc funt caufæ noftræ documen-
ta, hæc fundamenta, h c firmamenta. Idem. Ibid. cap.16. Nemo ex me quærat fententiam meam,
fed potius audiamus oracula, noſtrafq; ratiunculas, divinis fummittamus affatibus. Auguft. de Mor.
Eccl. Cath. cap.7. Tom.1. Per Scripturas Divinas multo tutius ambulatur. Controverfia ex eadem
Scriptura terminetur. Id. de Dot. Christ. cap.8. Sententias Ambrofi, Hieronymi, &c. non ob hoc
interponere volui, ut cujufquam hominis fenfum tanquam Scripturæ Canonicæ, au&oritatem fequen-
dum arbitreris. Id. Epift. 112.
Chryfoftome
Serm. VII.
251
Popery a Novelty.
66
6C
CC
Ilas
(k) lõs yo
>
τό το επιτρέ
πειν, τα δέ
Chryfoftome alfo, that lived in the fame age, and died about the year
407, taught the fame Doctrine fo long before Lutber, in this point, as
the Reformed Churches now do. Thus he writes: (k) Would it not be
ἐκ ἄτοπον
“ an abfurd and prepofterous thing, that when we have to do with men ww new-
vão ge
"in matters of money, we believe them not,but count it after-them; but μatav un e-
when we are to judg of things, we are fimply drawn into their opi- és TISEU-
"nions; and that when we have the Law of God for an exact rule, ba- e, dr² and-
lance and ſquare of all things. Wherefore I befeech and intreat you all, tho
"that ye matter not, what one or another thinks of theſe things; but Y, SE
"that ye would confult the holy Scriptures concerning them. In anoμalv
ther place thus: (1) "Theſe things which are in the holy Scripture are not cousins
ἁπλῶς τας
clear and right; whatſoever is neceffary, is manifeft therein. Many
έζων παρα
more Teftimonies we might have from this Author, and others quoted Eaton 565-
in the Margent, (m) but Brevity forbids the tranfcribing of their aus: Taula
words. To conclude this particular take the Teftimony of a Council, depin (you
(n) wherein are many witnefling together, that the Scripture is fo per-
2017 xy
fect that nothing is to be added to it. Ambrofe faid, "Anathema to as
γνώμονα και
him, that addeth any thing to the Scripture, or taketh from it, and κανόνα, τῶν
"all the Biſhops faid, let him be accurfed. And their own Canon Law, Jedy your
(0) reciting the words of Cyprian, "That the Scripture must be followed, 7 ST-
and not Cuftom or Traditions. "If Chrift only is to be heard, we gao; Sid
παρακαλώ
ought not to regard what any one before us thought was to be done ear-
ģ δείμαι πάν
"but what Chrift that was before all did; neither ought we to follow Twv vw, a-
"the custom of men, but the truth of God; when as the Lord hath perlis TỪ TO
"faid by the Prophet Ifaias, In vain do they worship me, teaching the der Tw
JAeyt Jose
"commands and doctrine of men. And again, (p) "It is not lawful for Tér,
"the Emperour, or any other perfon pioufly difpofed, to prefume any ac
"thing against the Divine precepts, nor to do any thing that is con- Haçãy Taula
trary to the Rules of the Evangelifts, Prophets, or Apoftles. Then aдaila πUP-
their Writings muft be perfect, or we shall often be at a lofs for Chryf, Hom.
want of a Rule to direct us. All thefe and multitudes more taught this 13. in 2 Cor.
long before Luther.
66
66
66
aci
θάνεσθε.
ταῦτα
(1) Ταυτα
6 @@/ ૯૦-
θεά τάπαρὰ τῆς θείαις γραφαῖς. Πάντα τὰ ἀναγκαῖα δῆλα. Idem Homil. 3. in 2 Thelo
cap..2. () Cyprian. lib. 2. Epift. 3. & ad Quintinum, & ad Pompeium; & ad Jubajanum.
Αυτάρκεις εἰσὶν αἱ ἁγία καὶ θεόπνωςοι γαφαὶ πρὸς τὴν τῆς ἀληθείας ἐπαγγελίαν. Athanaf
Τom. 1. pag. 1. Η μὲ ἀληθὴς καὶ εὐσεβὴς εἰς τὸν κύριον πίςις φανερς πάει καθέςηκεν
ἐκ τῶν θείων γραφῶν γινωσκομβόη τὲ καὶ ἀναγινωσκομένη. Idem. Tomn. 1. 398. Η θεία καφ
Távſov bir inavale. Idem. pag. 114. vide etiam pag. 217. 428. Te lu' Súμpova Taïs Ha-
Qole sexeda, Ta de andreia Stoßdney. Bafil. Mag. in Moral. lib. Sum. 72.cap.. Vide etiam
eundem. Sun. 80. cap. 22. & Homil. de Confef. fidei. & paffim. (n) Concil. Aquileien. Surius.
Tom. 1. de Concil. p. 477. (0) Corp. Jur. Can. Diftin&. 8. c. fi Solus. (p) Ibid. Diftin&t. 10,
c. non licet.
II. That the People ought to read the Scripture,and therefore ought it to
be tranflated into vulgar Tongues, was a Doctrine taught long before
Luther.
Ff2
By
216
Serm. VIL
Popery a Novelty.".
(q) 'Auscule
(૬
(૮
των προς ε
πει μάλιςα
Ta's Hapa's
66
By Chryfoftome, (q) "Let the Word of God dwell in you richly, he
ὅσοι ἐς κόσ doth not fay,only let it dwell in you, but in great abundance. Hear
mindi n yu-
"this ye worldly men, that have Wives and Children, how he com-
καὶ
vounds Tai-"mandeth you to read the Scriptures, and that not flightly, but with
επε, πῶς κ all diligence. Hear this I pray you all ye that are careful about the
pir "things of this life, and get you Bibles, which are the medicines of
your Souls Ignorance of the Scriptures is the caufe of all evils. We
go to war without our weapons, how then can we be fafe? c.
valvage. In another place he inftructed the People, "That when they went from
Kadams « the Congregation to their Houfes, they ſhould take their Bibles and
call their Wives and Children to participate of the Difcourfe of the
things that were faid. And in another place, he exhorts them dili
gently to attend the reading of the holy Scripture, "Not only when
ay- they came to the Affembly, but at home to take the Sacred Scrip-
tures into their hands, and this he doth by an argument drawn from
"the great profit that they may receive thereby. Elfewhere he alfo
BIBλia gap- "mentioneth that the Syrians, Egyptians, Indians, Perfians, Ethiopians,
Luxus. 1870 and multitudes more, had the Doctrines of the Scripture tranflated
7 into their own Tongues.
ὡς ἔτυ
Key, ama
μετά πολλῆς
της αποδής.
9
Anale, a
emana,
JES OR BIOTE-
nonade
βιβλία φάρ-
μακα τῆς
ψυχῆς. Τέτο
vjv,
ov zŴY na-
66
66
CC
t
κῶν, τὸ μὴ εἰδέναι τὰς γραφάς. Χωρὶς ὅπλων εἰς πόλεμον βαδίζομεν καὶ πῶς ἔδει σωθῆναι,&c.
Chryfoft. in Coloff. Homil. 9. Item in Mat. Homil. 2. in Mat. Hom. 5. to this purpoſe alfo, de
Lazar. Hom. 3. in Genef. Homil. 29. In Johan. Homil. I...
(r) Aug. de
lib.2. cap. 5. cs
1
r
66
C:
The like alfo by Saint Augustine, (r) "It is come to paſs that the
Doct. Chrift. "Scripture, where with fo many difeafes of mens wills are holpen, pro-
ceeding from one Tongue which fitly might be difperfed through
"the world, being fpread far and wide by means of the divers Lar-
t guages
whereinto it is tranflated, is thus made known to Nations
for their Salvation, the which when they read, they defire nothing
elfe but to attain, to the mind of him that wrote it, and fo to the
will of God, according to which we believe fuch men fpake.
To the new Doctrine of Hofius Prefident (s) at the Council of Trent,
Expref. Dei That a Distaff was fitter for Women than a Bible; We will oppofe (t) the
f) Theodo- Teftimony of Theodoret of the old practice in the Church in this point :
ret.de curand: "You fhall every where fee thefe Points of our Faith to be known and
Græco. affect. "understood, not only by fuch as are teachers in the Church,but even
(s) Hof. de-
verb.
lib. 5.
CC
"of Coblers,and Smiths, and Webſters, and all kind of Artificers; yea
"all our Women, not they only which are Book-learned, but they
"alſo that get their living with their Needle, yea Maid-ſervants, and
waiting Women; and not Citizens only but Husbandmen of the
Country are very skilful in theſe things; yea, you may hear among
"our Ditchers, and Neat-heards, and Wood-fetters difcourfing of the
Trinity and Creation, dr.
66
III. That
ན
Serm. VII.
217
Popery a Novelty.
1
III. That Religious Worship was not to be given to Images, or Reliques
of Saints was taught long before Luther.
When Polycarpus fuffered, the envious Perfecutors not willing that
his Body ſhould be honourably buried, as the Chriftians were defirous
to do, they moved the Proconful not to deliver to the Chriftians the
Body of Polycarp, left they leaving Chrift, fall a worshipping of him;
concerning which the Church of Smyrna (for I have not room for cita-
tions of particular perfons) in their (2) Epiftle to the Church at Philo- (1) Eufeb.
milium, &c. faid, This they faid, being ignorant of this that we can never Ecclef. Hiftor.
forfake Christ-----and that we can worſhip no other; for we worship Chriſt
as the Son of God, the Martyrs we love as Difciples and followers of the
Lord.-----
Lib.4.cap.15.
Ecclefia efle
99
non debere
gatur. Concil.
(w) About the time of Sylvefter firft, who was Ann. 314. a Council (w) Placuit,
was fo far from worshipping of Images that they would not have any picturas in
Pictures in the Churches,left that which is worſhipped or adored fhould
be painted on Walls. Alfo about the year 700, a Synod at Conftanti- ne quod coli-
nople (whom the Greeks call the Seventh,) did not only condemn the tur, aut Ado-
worship of Images, but alſo Images themſelves, and that they ſhould be cast ratur, in pari-
etibus depin-
out of Churches. (x) Gregory Biſhop of Neocefarea (not the antient of
that title, but another fince him), wrote a Book againft Images, which Eliber. Can.36.
was read and approved by this Council, and inferted into the Syno- (r) Illiric.
dical Acts as a common Decree; in which Book there are Teftimonies Catal. Teft.
Verit. pag.73,
of Scripture and Fathers against the Idolatry of Images; and that they
would not allow any Image or Picture of Chrift, but Anathematized
them that ſhould draw his Effigies in material colours. Can. 8, 9, 10,
11, 12, 13. and determined that there was one only Image appointed
by Chrift, to wit, the Bleffed Bread and Wine in the Eucharift [Lords
Supper] which reprefent to us the Body and Blood of Chrift. The
Second Nicene Synod was against this, and for Images, and a Synod
at Francfort against the Second Nicene Council and their Images.
Pezelius gives us this account, That-Leo the third,Emperour, called a
Synod about the year 730, in which it was controverted, whether
Images were to be worshipped, &c. the iffue whereof was that the
Fathers then preſent, (except only Germanus, and therefore refigned,
and one Anaftafius was chofen in his room) condemned and fubfcribed,
That worshipping of Images and Relicks was meer Idolatry, contrary
to the Scripture; and the Interceffion of Saints a Fable. The Emperour
Put the Decrees of the Synod into execution, commanded the Images
to be brought into the midft of the City and burned; and the Pictures
on Walls to be whited over, and fo defaced; and did write to Pope
Gregory the third, (according to fome, the fecond) and commanded
him, as he would keep in his favour, to do the like. After him his
Son Conftantinus, called Copronymus, out of his zeal called a Synod at
Byzantium, Ann. 754. which is called the Seventh General Council,
where were prefent 338 Fathers, where the Queftion being difcuffed,
Whether
74%.
218
Serm. VII.
Popery a Novelty.
Whether it were lawful that Images fhould [fo much as] be in Chur-
ches; who receiving the Decrees of the firit and fecond Councils of
Conftantinople, Ephefus, Nice, Chalcedon; did determine with one con-
fent, that all Images ſhould as aboninations be caft away. Pezel. &
Lampad. Mellific. Hiftor. par.3. pag.37,41.
IV. That Invocation of Angels and Saints is unlawful was taught long
before Luther.
By
the Council of Laodicea which was about the year 364, accor-
ding to Caranza, who relating the Canon I am to produce, for [An-
gelos] reads twice [Angulus] to evade the force of the Councils Canon,
which he could not ftand before, for which tricks of Legerdemain
their Tranſlations are little to be trufted to; let us take it in the Greek
Text.
&
*
() Chriftians) 01 δε χεισιανὸς ἐγκαταλείπειν τὴν ἐκκλησίαν τὸ θεῖ, καὶ ἀπιέναι καὶ ἀγγέ
Sught not to λες ονομάζειν τας συνάξεις ποιεῖν, ἀπὸ ἀπηγορεύεται. Εἰ τὶς ἐν ἐυρεθῆ τάυλη
forfake the τῇ κεκρυμμένη εἰδωλολατρεια χολάζων ἔσω ἀνάθεμα. Ὅτι ἐγκατέλιπεν τὸν
κύριον ἡμῶν Ἰησον χριςὸν, τὸν μον τὸ θεῖ, καὶ εἰδωλολατρεία προσῆλθεν. Concil.
Laodic. Can. 35. Codice Canonum Eccleſ. univerſ. Can. 139.
Church of
God, and go
and call upon
Angels, and gather Affemblies, which are forbidden; if therefore any fhall be found giving
himſelf to this fecret Idolatry, let him be accurfed, becauſe he hath forfaken our Lord Jefus
Chrift, the Son of God, and hath approached to Idolatry.
uti excufati-
The Papifts are fo humble that they will go to God, by having re-
courfe to Saints, to intercede for them; this we diflike. Who taught
the contrary before Luther? Multitudes. One of which becauſe it is fo
(*) Solent ta pat, I will tranfcribe; (2) Ambrofe above a thousand years ago con-
men pudore demned fuch that ufed fuch a miferable excufe, in that they think to go to
paffi neglecti God by these, as men go to a King by his Nobles. Go to, is any man so mad
Dei, miferâ
or ſo unmindful of bis Salvation as to give the Kings honour to a Courtier ;
one, dicentes which if any do, are they not righteously condemned as guilty of Treaſon?
per iftos poffe and yet theſe do not think themſelves to be guilty, which give the honour of
fre ad Deumi, the name of God unto a creature, and forfaking the Lord they adore their
ficuti per Co- fellow-fervants: For therefore do men go to the King by Tribunes or Officers,
nitur ad Re- bccanf the King is but a man, and knoweth not to whom to commit the state
gem. Age, of the Commonwealth; but to procure the favour of God, (from whom no-
nunquid tam thing is bid, for he knoweth the works of all men) we need no ſpokeſman,but
a devout mind; for wherefoever ſuch a one ſhall ſpeak unto him, he will
aliquis, aut
falutis fuæ im- answer him.
mites perve-
demens eft
memor,ut ho-
མ-
norificentiam Regis vendicet Comiti, cum de hac re fi qui etiam tra&tare fuerint inventi, jure
ut rei damnentur Majefatis? & ifti fe non putant reos, qui honorem nominis Dei deferunt crea-
turæ, & reli&to domino confervos adorant. Nam ideo ad Regem per Tribunos aut Comites
itur, quia homo utiq; eft Rex, & nefcit quibus debeat Rempublicam credere. Ad Deum autem
(quem utiq; nihil latet, omnium enim merita novit) promerendum fuffragatore non opus eft,ſed
mente devota. Ubicunque enim talis loquutus fuerit ei, refpondebit illi. Ambrof. in Roman. c.I.
V. That
Serm. VII.
219
Popery a Novelty.
66
66
V. That there are but two places for the Souls of men after death, and
confequently no Purgatory was taught long before Luther.
548
(a) Auguſtine, born above a thousand years before Luther, taught, (a) Auguft.de
"That there is no middle place for any, he muft needs be with the pec. Merit. &
"Devil that is not with Chrift. (b) Again, "The Catholick Faith remif. 1.1.c.28
(b) Idem.
"refting upon Divine Authority, believes the first place the Kingdom of
Queft. Evang.
Heaven; and the fecond, Hell; a third we are wholly ignorant of. lib. 2. cap.38.
(c) Again, what Abraham faith to the Rich man in Luke, "That the (c) Idem. ad
Righteous though they would, cannot go to the place where the Maced. Epiſt:
"Wicked are tormented; what doth it mean, but that the godly can
"afford no help of mercy, though they would, to thofe that be fhut
66 up in prifon after this life, that they fhould come out from thence,
and that through the unchangeableness of Gods Judgment. Again,
There is no place for the amending of our ways but in this life, for
after this life every one fhall receive according to what he feeketh
after in this; therefore the love of Mankind doth conſtrain us to in-
"tercede for finners, left by panifhment they fo end this life, that there
r
cr
GC
$6.
66
life being ended, their punishment never end. (d) Another, "What- (d) Olympi--
"foever ftate or condition, whether good or bad, a man is taken in odor. in 11.
when he dieth, fo muft he abide for ever, for he thall either reft in cap. Ecclefiaf."-
eternal happineſs with the Saints and the Lord Chrift, or ſhall be tor-
66
66
"mented in darkneſs with the Wicked and the Devil. This cannot be
Purgatory, for the Papifts do not ſay that the wicked, or the Devils be
in Purgatory but in Hell.
VI. That the Marriage of Miniſters was lawful, was taught long before
Luther.
Long before indeed; for it is the fixth of the (ſuppoſed) Apoftolical
Canons, owned by the Church of Rome in thefe words,(e)Let not a Biſhop () Caranz.
or a Presbyter upon pretence of Religion put away his Wife; but if he do,let Sum. Concit.
bim be excommunicated, if he shall perfift therein, let him be depofed.
P. 140
10. Codice.
univerf. Can; ›
(f) The Council at Ancyra alfo did decree, That ſuch as in their Ordi- (f) Concil.
nation did declare their purpoſe for to marry, if they did ſo, ſhould continue Ancyran.Can.
in their Ministry. (g) Another Council about the year 300 decreed, vero Can. Ec--
That if any ſhould judg, that he ought not to partake of the Oblation from clef. univerf.
a married Presbyter, let him be accurfed. And the firft General Council Can. 30,
at Nice that had this under debate after Paphnutius had delivered his (g) Codex
judgment about it, did leave it at every Minifters liberty to marry, or Can. Ecclef.
not marry as they fhould fee caufe; (b) which the Romanists Canon
Law doth alfo fet down. Likewife this is fully ftated in the fixth Gene- Gangrens,
ral Council, That the lawful Marriages of holy men ſhould be valid, but Can. 4.
whosoever is found diligent should no way be hindred from that office, be- (b) Corp. Jur:
caufe of living with his lawful Wife. Therefore if any shall preſume contrary
to the Apostles Rules to deprive any Presbyters or Deacons, of communien Synodus.
with their lawful Wifes, let him be depofed. Well faid Council! and if.
63. Concil.
Canon. diftin.
31. c. Nicænas
this
}
220
Serm. VII.
Popery a Novelty.
:.
this could have been put into-execution, the Pope would have been
(i) Jus Canon. down long before now,or mended his tyrannical dealings; and yet this
pars prini.
ftands in their (i) Canon Law,and they act quite contrary to it; here
diftinct. 31.C. being fo many Councils,and fo many ancient Fathers in all thefe Councils
I need not look for more, to tell you who taught this Doctrine before
Luther.
quoniam in
Roman.
5/
παρόντων με
(k) Eis
VII. Communion in both kinds was taught long before Luther.
de 10 7014 Ignatius, (k) One bread is broken to all, and one cup distributed
Tãow Edgú to all. And by Justin Martyr, (1) They give to every one that is prefent, of
Dn, ev To- the confecrated Bread and Wine, as Christ commanded them. And by Cypri
λειον τοῖς
Does Drevern- an (m), How do we invite them to fhed their blood for Chrift in the Con-
όλοις διενεμή
n. Ignat.ad feffion of his name, if when they set forth to fight for him, we deny them
Philad. bis blood? how shall we fit them for the cup of Martyrdom, if before we
(1), Affari admit them not by right of communion, to drink of the Lords cup in bis
Διδόασιν
Endsw WW Church? In another place thus, () Becauſe fome men out of ignorance,
Janaßfiv Sno or fimplicity in fanctifying the cup of the Lord, and miniftring it to the Peo-
cuxapisney- ple, do not that which Chrift the Instituter thereof did and taught, I thought
TO a prou is it both matter of Religion and neceffity to acquaint you herewith by Letters,
that if any be held in that errer, the light of truth being now diſcovered to
TO Hada's
παρέδωκαν
Tapes wnav bim, he might return unto the root and beginning of our Lords Inftituti-
ENTETa'a dau on, &c. Fully and plainly by Chryfoftom (0) "That the People have as
a'ɩTois in- ce
good a title to the Cup as the Miniſter, fometimes and in fome things
ov. Juft. A- "there is no difference between the People and the Prieft, as in the par-
pol. 2. in fine.
(m) Cyprian.ticipation of the dreadful Myfteries; for all are equally admitted unte
Epift. 54:
"them. In the time of the old Law,it was not lawful for the People to
(2) Cyprian. "eat of thofe things of which the Priests did eat, but it is not fo now,
Epift. 63.
"for one body is offered to all, and one Cup.
(૦) ૦૪:૬
ἦν теб
λαῷ μετέ
DIV8
6.C
(
I muſt thrust in the Doctrine of Leo the Great, who was a Biſhop of
Rome, Ann. 440. and yet did count it Sacriledg, not to have the Cup
Xew ovμele received by the People.He faith thus,fpeaking of the Manichees,(p)“And
Xev & Epeus, "when to cover their Infidelity they dare be prefent at our Myferies,
χὲν ιερεὺς,
αλλ' & νῦν,
they fo carry themſelves at the Communion of the Sacrament, that
ἀλλὰ πᾶσιν
voμa apó- "they may the more fafely lie hid; they take the Body of Chrift
κείται, και που "with their unworthy mouths, but they altogether decline the drink-
Inglov Ev ing of the Blood of our Redemptions which I would have you to
Chryfoft. in
know that theſe kind of men by this mark being made manifeft, whoſe
2 Cor. Hom.
Sacrilegious fimulation when difcovered, let them be marked,and by
18.
(P) Cumq; ad "Priefly Authority be driven from the fociety of the Saints, &c.
tegendum in-
CC
66
66
fidelitatem fuam noftris audeant intereffe Myfteriis, ita in Sacramentorum Communione fe tem-
perant, ut interdum tutius lateant; ore indigno Chrifti corpus accipiunt ; Sanguinem autem Re-
demtionis noftræ haurire omnino declinant. Quod ideo veftram volumus fcire fan&itatem, ut
vobis hujufcemodi homines, & his manifeftentur indiciis, & quorum deprehenfa fuerit Sacrilega
fimulatio, notati & proditi, à San&orum focietate, Sacerdotali autoritate pellantur, &c. Leo I.
de Quadrages. Serm. 4.
Be-
1
Serm. VII.
231
Topery a Novelty.
Becauſe in Councils there are many witneffes at once, let us hear
them. The Council at Ancyra, though but Provincial (yet as Caranza
faith was confirmed by the General Council at Nice,) was according to
Caranza his Computation in the year of our Lord 308, did decree,
Can. 2. That Deacons that had facrificed to Idols, fhould not deliver the
Bread nor the Cup in the Sacrament. Whence it appears that in that age
the Cup was given as well as the Bread. And the Council at Neo-ca-
farea confirmed alfo by the Nicene Council, (fo Caranza) Can. 13. did
decree, That the Country Priests in the preſence of the Bishop, or Presbyters
of the City, fhould not give the Bread, nor reach the Cup, but if they were
abfint, they alone should do it. At the General Council at Chalcedon con-
fifting of 630 Fathers, the Seventh accufation brought againft Iba (4 Chalced, apud
(q (4) Concil.
Biſhop of Edeſſa was, That there was not fufficient quantity of Wine pro- Surium, Tom.
vided, that thofe that did adminifter were constrained to go to the Taverns 2. A&t. 10.
for more. But what need this complant, if the People were not to drink
as well as to eat; this being a General Council, it feems that through
the whole Church the Cup was given to the Laity; this was about
the year 451. in the time of Leo the firft. In the third Toletan Council
it was decreed that through all the Churches of Spain and Gallicia,that
the Creed' fhould be repeated with a loud voice, and the People make profef-
fion of their Faith, before they receive the Body and Blood of Christ. At the
Council of Ilerda, it was decreed, That the Clergy that deliver Chriſts
Body and Blood, ſhould abstain from all mens blood, even of their enemies. Magdeburg.
One more Teftimony of one of their Bifhops of Rome, full and good Cent:6.p.467.
Proteftant Doctrine, which I find in their Decretals. The Doctrine
of Gelafius (r) who was Bishop of Rome,(for as yet there were no Popes (1) Comperi-
properly as now they ufe the word,) Ann. 492. thus, We have found mus autem,
that certain having-received a portion of the facred body, abstain from the quod quidam
Cup of his facred Blood, (being intangled with I know not what fuperftiti- fumpta tan-
on) let them either receive the whole Sacrament, or elfe let them be wholly
corporis facri
excluded from receiving, because the divifion of one and the felf-fame My- portione à
ſtery can't be without grievous Sacriledg. Well faid Gelafius! ye Papifts Calice facri
that ask who preached our Doctrine before Luther in this point I fay cruoris abfti
neant. Qui
Gelafius, Bishop of Rome; and he taught of old that the not partaking proculdubio
in both kinds; is 1. Superftition; 2. a maiming or halfing of the Sa- (quoniam
crament; 3. that it is grand Sacriledg. Was your Bishop in his Chair nefcio qua
when he did thus determines and yet will ye neither believe that he fuperftitione
did err, nor yet give the cup to the People, though he did infallibly ringi aut
dictate this to be a duty. Surely he did err in faying fo, or you do err integra Sacra-
in not doing fo.
Concil. Ilerd:
Can. 1. apud
tummodo
menta perci-
piant, aut ab
integris arceantur, quia divifio unius ejufdemq; Myfterii fine grandi Sacrilegio non poteft pro-
venire. Corpus jur. Can. Decret. pars 3. Diſtinct. 3. 6. Comperimus autem.
VIII. That in the Lords Supper after Confecration there is true and real
Bread, and true and real Wine,was a Doctrine taught by many long before
Luther.
G g
By
222
Serm. VII.
Popery a Novelty.
videtis man-
ducaturi eftis,
(૬
('s) Hoc eft By Tertullian, (s) “Chrift taking the Bread and diftributing it to his
Corpus meum," Difciples, made it his Body, faying, This is my Body, that is (mark
i.e. figura cor- "this) a figure of my Body. By Augustine, (t) who bringeth in our Sa-
porismei. Tert.
adv.Marc.l.4. viour fpeaking after this manner, "Ye fhall not eat this Body which
(t) Non hoc "ye fee, nor drink that Blood which they fhall fhed that will crucifie
corpus quod «6
me: I have commended a certain Sacrament unto you, that being
Spiritually understood will quicken you. By Gelafius, (n) faying,
The Sacraments which we receive of the Body and Blood of Chrift,
illum fangui- "are a Divine Thing, by means whereof we are made partakers of the
nem,quem fu- Divine Nature, and yet the fubftance or nature of Bread and Wine
furi funt, qui «doth not ceafe to be, and indeed the image and the fimilitude of the
gent; Sacra- "Body and Blood of Chrift are celebrated in the action of the
mentum ali-Myfteries.
quod vobis
& bibituri
me crucifi-
CC
4.6
commendavi: Spiritualiter intelle&tum, vivificabit vos. Auguft. in Pfal. 98. (1) Certa Sacra
menta quæ fumimus corporis & fanguinis Chrifti divina res eft, & tamen effe non definit fub-
ftantia vel natura panis & vini. Gelafi. de duab. Natur. in Chrift. contra Eutychen.
(w) Si ergo
tanta vis eft
in Sermone
Domini Jefu,
(
By Ambrofe, (w) "How can that which is Bread by Confecration.
"be the Body of Chrift? by the words of Chrift: What words of
"Chrift? By which all things were made; the Lord commanded and
ut inciperent "the Heaven was made; the Lord commanded, and the Earth, and the
efe que non Sea was made. Seeft thou then how powerful is the Word of Chrift?
erant; quanto "if therefore there be fuch vertue in the Words of our Lord to make
magis opera "thofe things that were not, to begin to be, how much more power-
SINT QUÆ "ful is his Word, that they remain the fame they were, and yet be
ERANT & in "changed into another thing?
torius eft, ut
aliud commu-
tentur ? Tu ipfe eras, fed eras vetus creatura, pofteaquam confecratus es, nova creatura effe
cæpifti. Sed forte dicis, fpeciem fanguinis non video. Sed habet fimilitudinem.
litudinem preciofi fanguinis bibis. Ambrof. de Sacram, lib.4. cap.4. edit.(mihi) Paris, 1529.
Simi-
This Author doth acknowledg a change, but not a Tranſubſtantia-
ring change, for he exprefly faith, They be what they were. It was
Bread and Wine before, and therefore though fet apart for holy uſe,
yet not changed into another nature. So as to fubftance, to cease to be
what they were. And he giveth inftance in our felves, when converted
there is a change, of old are made new creatures, but not by being
changed into a new fubftance, but our Souls fet upon right Objects,
c. And when the Objection is made, But I do not fee Blood in kind..
He replieth, But it hath the likeness or fimilitude of it; and thou
drinkeft that which hath the refemblance of the precious Blood' of
Chrift. This was taught then above a thousand years before Luther
by this Father. And fo it was by Chryfoftome alfo, (x) Who faith, "If
(x) Chryfoft. "it be perilous to put thefe hallowed Veffels to private ufe, in which is
in Mat. Tom. < not the true Body of Chrift,but the Myſtery of his Body is contained
"therein,how much more, &c.
poftr. 2.
Hom. II.
66
...
}
IX. That
Serm. VII.
223
Popery a Novelty.
;
**
IX. That the Bishop of Rome was not the Universal Head of the Catha
lick Church, nor the Judg in whofe definitive ſentence all were
bound to acquiefce was taught long before Luther.
In the fecond hundredth year after Chrift, there were fix Councils,
Provincial only, the cauſe whereof was the difference about the Feaft
of Eafter, Ireneus (y) Prefident of the Synod in France did write to (1) Eufeb.
Victor then Bishop of Rome, and fharply reprehended him for going Hiftor. Ecclef.
lib. 5. cap. 23,
about to fever from the Unity in Communion all the Churches of Afia; 26. & lib.7.
which pleaſed not all the Bifhops. So Eufebius. In the year 418 was
the fixth Council of Carthage, which refifted three Popes one after an-
other. About the year 450 the Council of Chalcedon withfood Leo
then Biſhop of Rome in the queftion of Supremacy.
Illyricus upon his word affirmeth that he faw an Epiftle of the Bi-
fhops of France and Germany (written by Aventinus his own hand) to
Anaftafius Bishop of Rome, and others of his Complices, the fum
whereof was, To admonish the Pope and thofe Bishops of Italy that
fided with him, to let them alone, and not proceed to exercife their Tyranny
over them. The whole Epiftle is to be found in Illyricus, Catal. Test.
Verit. pag. 41.
The Bishops alfo of Belgia about the year 860, did conteft with the
Pope, whofe Epiftle to Pope Nicolas the firft is taken by Ilyrics out of
Aventine,in the cloſe of which Epiftle they declare that for the Caufes
66
66
cap.5.
before mentioned: (z) "They would not ftand to his Decrees, nor (2) Hifce de
hear his voice, nor fear his thundring Bulls. Thou condemneft them caufs, cum
that obey not the Decrees of the Senate. We affault thee with fratribus noft
Senate.--------We
ris & collegis,
"thine own weapon that defpifeft the Decree of our Lord God,------
neque edi&is
the holy Spirit is the Author of all the Churches which are fpread both tuis ftamus,
"far and near; the City of our God, whofe free Denizons we are, is neq; vocem
tuam agnofci-
"--which exalts her felf to Heaven,-----and doth falfly glory that the bullas toni-
66 never hath erred nor can err.
'
greater than that City which by the holy Prophets is called Babylon, mus, neq; tuas
truaq; tua ti-
memus; tu
eos qui Senatus Confultis non parent, impietatis condemnas. Nos tuo te enfe jugulamus, qui
edi&tum Domini Dei noftri confpuis, Spiritus fan&us autor eft omnium Ecclefiarum,qua lon-
giffine & latiffime terrarum orbis porrigitur. Civitas Dei noftri, cujus municipes fumus,major eft
urbe, quæ Babylonia à facris vatibus appellatur, quæ cœlo fe aquat, neq; unquam fe errafie,
aut errare poffe mendaciter gloriatur. Illyric. Catal. Teft. verit. (ex Aventin.) pag.80.
Ludovicus the Emperour, Son of Charles the Great, and the Nobles
and Clergy in his time did not own the Bishop of Rome to have that
Headſhip and Power as now they claim and ufurp, when by his Autho-
rity, without any mention of the Pope, he affembled feveral Councils;
befides others he called four feveral Synods for the Reformation of the
Church of France, viz. at Meniz, at Paris, at Lions; and at Tholofe,
to enquire what was held anfwerable or contrary to the revealed Will
of God, and wherein they departed from the holy Scripture. He was
G g 2
fo
224
Serm. VII:
Popery a Novelty.
fo famous for the Churches good procured by him, that Platina be-
wailing the most horrible wickedness of the Popes and their Clergy in:
his days, that he cryeth out, O Ludovice, utinam nunc viveres. O Ludo-
vicus. I wish thou wert now alive. (4)
nova & inau- «<
dita effe,quod
Papa velit fibi
૯
(a) Illyric.
Catal. p.86:
(b) Magdeb.
(b) Hincmar Archbishop of Rhemes openly published, "That it was
Centur.9.pag. «‹ not lawful for the Inferiour Biſhops upon any publick or general oc-
338. Proceres ૮૬
regni affirma-
cafion to confult the Pope, unless they had firft ad vifed thereof with
re, inquit, illa "their own Archbishops; that it was needlefs for Archbishops to ex-
pect refolutions from the See of Rome concerning fuch things that are
« already ſentenced in holy Scripture, in the Councils, Canons and De-
crees of the Church. And expounded thofe words, Tu es Petrus,thou
art Peter, thus upon this fure and folid Confeffion of Faith which.
"thou haft made, will I build my Church. And as touching the Power.
non poffe eum ❝ of binding and loofing he did write to the Pope himself, Leo the 4th.
fimul Epifco-
pum & regem "That that Power was paffed and derived from St. Peter, and from the
effe, &c. Hinc- "reft of the Apofiles to all the chief Heads of the Church; and that
mar. ·apud "St. Peters Priviledg took place only where men judg according to the
Magd. Cen. 9. "equity of St. Peter, and is of force wherefoever that equity is ufed.
P. 356.
Monet Ponti- If Luther had now been born, (as he was not for many hundred years.
ficem ne tam after) this would have been called Luthers Doctrine..
de jure Reg-
norum judi-
cia fumere,
temere ex-
CC
6.6
communicationes præcipiat. Sed patiatur caufàs diligentius in fuis Provinciis.cognofci, &
juxta Canones dijudicari. Hincmar. Magd. cen.9. p.524. Luithpert: Otgarius, Guntherus Colonien-
Gs, Thetgondus, Treverenfis, & alii Epifcopi Belgici graviter tyrannidem Rom. Pont. redargu-
unt. Magd. Cent. 9. p.338. item Ecclefiæ Græcorum, & Imperatores contra Papam, vide Mag. con-
tur.9. 340, 341.
(C) Arnulpbus
his Oration at
large. See
Magdeb. Cent.
Likewife when Leo the fourth encroached upon the Church of Ger
many, Luithpert Archbishop of Mence writing to Lewis King of Germa-
ny, fpeaks much against the Pope, faying,
That the Churches Head:
"did ake, and if fpecdy remedy were not taken,it would quickly diftil
upon the Members.
e6
About this time 854,the Church of Rome had a fore mifcarriage, when
Pope John alias------not being like to other Males, was great with Child
by his, rather her fervant,and going to the Lateran fell in pieces, a good
device to provide for fucceffion, the Pope brings forth a Child; but
fince that time they have made a hole in Saint Peters Chair,that when a
new Pope fits down, the Puny Deacon might fearch of what-----before
the one Body of the Romish Church had two Heads, the one vilible, the
other invifible, but now the Head of that Church had two Bodies, and
both visible..
Arnulphus in a Synod held at Rhemes, (c) noted the Pope to be Anti-
chrift; faying, "What, O Reverend Fathers, what I fay think you
"him to be, which fitteth thus in a lofty Throne, in Purple Robes, and
16.p.486,487, glittering Gold? Certainly, if he be void of Charity,lifted and puffed
488,489. up only with knowledg, he is Antichrift, fitting in the Temple of
૬
c
"God;
Serm. VII.
223
Popery a Novelty.
"God; but if he want both Charity and Knowledg,than he is an Idol ;
"and to feek to him for anſwer is to enquire of Marble ftones.
(d) Theophylact Archbishop of the Bulgarians,expounding thefe words, (d) Theoph.
[Upon this Rock will I build my Church, made no mention of the Pope of in Mat. c.16.
& Joh. 20.
Rome, faying, "That Confeifion, that Peter made fhould become the
"foundation of the Faithful, in fuch fort that every man that would
"build the houfe muft neceffarily put this Confeffion for his Foundati-
on.Of the Power of the Keys he faid, "Though it were only faid
to Peter, To thee will I give, &c. yet that Power was once given to all
"the Apoftles when he faid, Whofe fins ye remit, shall be remitted.
t
66.
૯૯
·
tr
433, &c.
Famous is the Hiftory of Otho, (e) who affembled a great Synod in (e) Magd.Cen
the Church of St. Peter at Rome, of Archbishops, and Bishops in Rome, tur. 10. de
Synod. pag:
from Millain, Ravenna, Germany, and France; to which Pope John the
thirteenth would not come, to whom a Letter was fent by the Empe-
perour, that he would make his appearance to answer to the things of
which he was accufed (and they were very (f) many and very hainous) (f) Johannes
to which Letter he returned this anfwer; "I hear fay you mean to create 13. Venatio-
nibus magis
another Pope, which if you do, I Excommunicate you by the Cm-
quam oratio..
nipotent God, that you have no Power to Ordain any, nor to cele- nibus vacabat,
"brate the Mafs. When this Letter was reading comes in the Archbi- & multa alia
fhop of Trevers, and other Bishops of Lorrain, Liguria, and Emilia, auditu indig-
with whofe advice and counfel the Emperour and Synod fent this An- na de eo di-
fwer, "That they made light of his Excommunication, and they would caran. Sum.
"return it upon himself; for when Judits had become a Murderer, he Concil. pag.
"could tye none but himself, ftrangling himself with an Halter.-------
Otho Depofed Pope John, and took into his hands the nominating and
making of Popes afterwards. As yet Emperours were not come to
wait bare-foot at the Popes Palace, nor to hold their Stirrups.
Sacrilegii, Inceftus, aliorumq; nefandorum fcelerum,&c. Luitprand.apud Baron, in Spond. Epitoms
in annum 963:
cuntur.
787;
In học Con.
cilio, obje&is
in Joh. crimi-
nibus, homi-
cidii, perjurii,
lib.2. cap.4.
(g) When the Pope Ann. 996, fent a Cardinal into France to Confe- (g) Glaber.
erate a Church there, the Prelates of France hearing of it, "Judged it to Hiftoriarum
"be Sacrilegious prefumption proceeding from blind Ambition, that he Baron. Anna-
"fhould tranfgrefs Apoftolical and Canonical Orders, especially being les, Ann.996:
confirmed by many Authorities.
(b) Gregory the feventh ftrictly forbidding Priefis to Marry, writeth (2) Adverfus
to the Princes of Germany, That they would not frequent the Maffes of Hildebrandi
Decretum
(quo magna feveritate Sacerdotum conjugium damnabat per univerfum Chriftianum orbem) in
fremuit tota fa&tio clericorum; hominem plane hæreticum, & vefani dogmatis effe clamitans.
Nauclerus Vol.2. Generat.36. apud Magd. Cent.11. p.389. Quod Sacerdotibus connubiis interdixit
Hildeb. Pontifex, plerifq; Epifcopis novum dogma, omnium maxime peftifera hærefis, quæ un-
quam Chriftianum perturbaffet Regnum, vifa eft. Quamobrem Italiæ, Germania, Galliæ Pontifi
ces, Hildeb, contra pietatem Chriftianam,verbis, fa&tis agere, facere decernunt; eundem am-
bitus, hærefeos,impietatis, Sacrilegii condemnant. Avent. lib.5. Annal. Illyric. Catal. & Mag, cente
11. pag.389.
Married
226
Serm. VII.
Popery a Novelty.
!
;
(i) So the
Clergy of
France. Fox.
A&s & Mon,
Vol.1. pag.
227.
Married Pricfts: But yet the Bishops in Germany did refufe to yield to
this Decree, or to depofe thofe Priefts that were Married, defending
themſelves by the Authority of the Scripture, ancient Councils, and the
Primitive Church; adding thereunto, That the Commandment of God,
and humane neceffity did directly oppugn the Popes Decree. They long
continued to defend their Liberty, infomuch that feeing neither Reaſon,
nor Prayer, nor Difputation would ferve the turn, the Clergy confult-
ing together what to do,ſome adviſed,not to return again to the Synod,
others to return and thruft out the Archbishop from his Seat, and give
him due puniſhment of Death for his defervings, that by the exam-
ple of him others might be warned hereafter never to attempt that thing
any more to the prejudice of the Church, and the rightful Liberty of Mi-
nifters. The Archbishop fpake them fair,and bid them be of good hope,
he would fend again to Hildebrand (the Pope) and they fhould have
what would content their minds; willing them in the mean time to con-
tinue as they had done in their Cure and Miniftry. The next year the
Pope fent Biſhop Curienfis as Legate to the Archbishop of Mentz,and af
fembled again a Council, where the Clergy were commanded under
pain of the Popes Curfe to renounce their Wives, or their Livings. The
Clergy ftill defended their Caufe with great conftancy, in the end it
brake forth into a Tumult, that the Legate and Archbishop hardly e-
ſcaped with their lives. After this the Churches would chufe their Mi-
nifters themſelves, and not fend them to the Bishops (the enemies of
Minifters Marriage) to be confirmed and inducted, but put them to
their Office without knowledg or leave of the Biſhop.
The Pope did write alfo about this matter to Otho Bishop of Conftance,
but this Bishop would neither feparate thofe that were Married from
their Wives, nor yet forbid them to Marry that were Unmarried.
(2) The Clergy of France did ftoutly oppofe the Popes Ball for the
Excommunicating of Married Priefts that would not Divorce their
Wives, declaring their Reafons from the Word of God, from Councils,
from the neceffity of Nature,and refolved to lofe their Benefices,rather than put
away their wives; faying moreover, If Married Priefts would not pleafe the
Pope, be must call to Angels from Heaven to ferve the Churches. But if thefe
Clergy-men would not be at the Popes beck, neither would the Angels
in Heaven, I know not what other Angels may be.
In the Popes proceeding against Henry the Emperour, he was oppofed
by the Council at Wormes, in which were the Biſhops not only of SaxG-
(k) Roulandus ny, but of all the whole Empire of the Germans, who did agree and con
facerdos, lite- clude upon the depofing of Hildebrand, and Roulandus (k) was fent to
Rome, who in the name of the Council commanded the Pope to yield up
ras Imperato-
ris deferens,
abfq; omni
falutationis
his Seat.
honore, cibi (Hildeb. compellans, inquit) Imperator, & Italia, Galliæ, Germaniæq; Epifcopi,
præcipiunt, ut te, munere quod aftu, pecunia, gratia occupafti, abdices. Non enim verus paftor,
neq, pater, neq; Pontifex es, fed fur, lupus, latro & tyrannus. [Brave couragious Rouland:"| Aventin
lib.s. An. Magd. Cent.11. p.425.
This
1
Serm. VII.
227
Popery a Novelty.
!
This fame Fope was again judged and condemned by another Coun-
cil held at Brixia, where were divers Biſhops of Italy, Lombardy and
Germany, in which Condemnation is recited amongst other things, his
Ufurping Authority over the Emperour, and taking away and forbidding
the Marriage of Priests.
Towards the end of the thouſandth year (when there was again two
Popes at once, Urbane and Clement the third) William Rufus King (1) of (1) Fox. A&s
England would fuffer no appeal from England to the Pope of Rome, as it & Mon. Vol. 1.
was not lawful to do from the time of William the Conquerour. And P. 242.
when Anfelm Archbishop of Canterbury Appealed to Rome, the King
charged him with Treafon for fo doing: All the Biſhops of the Realm
flood on the Kings fide againſt Anſelm; though Anfelm pleaded hard,
faying, Should I forfwear Saint Peter, I should deny Chrift. But all the
reft of the Bishops difowned any Appeal from England to Rome.
(m) About the year 1105, two famous Biſhops of Mentz recorded (m) A&s &
to be very virtuous and well-difpofed, were cruelly and tyrannouſly dealt Mon. Vol. 1.
with by the Pope, their Names were Henry and Chriſtian) Henry would P. 254.
make no Appeal to the Pope, but ſaid, 1 appeal to the Lord Jefus Chriſt,
as to the most high and juſt Judg, and cite you (the two Cardinals that had
done him wrong) before his Judgment, there to answer me before the high
Judg. Whereunto they fcoffingly. faid, Go you before first and we will
follow after. Not long after the fame Henry died, whereof the two per-
fecuting Cardinals having intelligence, faid one to another jeftingly, Be-
bold, be is gone before, and we must follow after according to our promife. A
little after they both died in one day; the one voided out all his Entrails
into the draught; the other gnawing off the fingers off his hands, & fpit-
ting them out of his mouth (all deformed in devouring himſelf) died.
How the Clergy were againſt the Popes Decrees that they fhould
put away their Wives, or lofe their Livings, we might learn from a
large Copy of Verſes made by an Engliſh Author, concerning Pope
Calixtus, for this.
O bone Calixte, nunc omnis clerus odit te,
Quondam Presbyteri poteran: uxoribus uti,
Hic deftruxifti, paſłquam tu Papa fuiſti, &c.
(n) A&sa
Mon. 256.
(0) About this time the Bishop of Florence did teach and preach
that Antichrift was now manifeft, for which Pope Pafchalis did burn (0) Ibid. 254-
his Books.
At this time alfo Hiftorians mention two more famous Preachers,Ger-
hardus and Dulcinus Navarenfis, (p) who did earnettly labour and
preach against the Church of Rome, defending and maintaining that (?) Illyrics
Prayer was not more holy in one place than in another, That the Pope was Catalog.
Antichrist; That the Clergy and Prelates of Rome were Rejects, and the the
very Whore of Babylon ſpoken of in the Revelations. Theſe two brought
thirty more with them into England,who by the King and Prelates were
all burnt in the forehead, and fo driven out of the Realm, and atter that
were flain by the Pope.
Att
228
Serm. VII.
Popery a Novelty.
7
P.299.
(q) Fox. As At this time alfo in the City of Tholofe (q)there were a great multitude
& Mon. Vol.I. of Men and Women whom the Popes Commiffioners did perfecute and
condemn for Hereticks; of whom fome were fcourged naked, fome
chafed away. One of the Articles they maintained was that the Bread in
the Sacrament after Confecration was not the very Body of the
Lord.
Illyric. Cat.
In Germany alfo Robert Abbot of Duits preached against the Popes
Jurifdiction as to Temporal Domnion, interpreted that place, Thou art
Peter, and upon this Rock will I build my Church, to be underflood con-
cerning Chrift, &c.
(†) Petr. Clu-
(r) Befides theſe there was Peter Bruis, Ann. 1126, and after him his
niacenf. lib.I. Difciple Henry, Ann. 1147, in France drew many Provinces from the
Epift. 1. & 2. Church of Kome, preached against Tranfubftantiation, the Sacrifice of the
Mafs, Suffrages and Oblations for the Dead, Purgatory, worshipping of
Images, Invocation of Saints, fingle life of Priests,Pilgrimages, fuperfluous
boly-days, Confecration of Water, Cyl, Frankincenfe, &c. The Pope and
his Prelates they called Princes of Sodom, the Church of Rome they ter-
med Babylon, the mother of fornication and confufion. This Peter Bruis
preached the Word of God among the People of Tholoufe for the space
of twenty years with great commendation and at laft was burned.
I must but name Honorius Bishop of Augufta, who fet out the Ini-
quity and Wickedness of the Church of Rome to the life; recited large-
ly by Du-ploff. Miſt. of Iniq. p.294.
And Nordbertus, Ann. 1125, that protefted to Bernard, That Anti-
chrift he knew certainly would be revealed in this prefcnt Generation.
(5) Joh. Sarif And John of Sarisbury (s) who vifiting the Pope, was asked by him,
bur. in Policr. What men thought of the Pope, and of the Roman Church, who told
lib.6. cap. 24. him to his face, They fay the Pope is a burden to all, and almoſt in-
Duple.319. tolerable. And much more.
Did the Papifts never hear of the Waldenfes, or have they not been
vexed with their Doctrine before Luther was born, that they ask where
was our Doctrine and Religion before Luther?
Did the Council of Conftance condemn the Doctrines of Wickliffe and
Hufs as Erroneous,and was there fuch a noiſe about them, and yet did
not the Church of Rome hear of our Doctrines (then owned by them)
before Luther? they can never make us believe it.
'
(†) Inter om-
Let Rainerius a Frier writing of the Waldenfes, or Pauperes de Lug-
ncs has fectàs
duno latisfie them, who faith,
quæ adhuc
Among all the Sects that are or ever
funt, vel fue-
runt, non eft pernitiofior Ecclefiæ quam Leoniftarum ; & hoc tribus de caufs; prima eft, quia
eft diuturnior, aliqui enim dicunt, quod duravit à tempore Sylveftri; aliqui a tempore Apofto-
lorum. Secunda, quia eft generalior, fere enim nulla eft terra, in qua hæc fecta non fit. Tertia,
quia cum aliæ omnes Secta immanitate Blafphemiarum in Deum, audientibus horroreni inducunt,
hæc magnam habet fpeciem pietatis, eò quod coram hominibus juftè vivant, & bene omnia de
Deo credant, & omnes articulos qui in Symbolo continentur, folum modo Romanam Ecclefiam
blafphemant & clerum, cui multitudo Laicorum facilis eft ad credendum. Rainer. cont. hær. cap.4.
t " will
J
Serm. VII.
Popery a Novelty.
الله
CC
"will be, none can be more pernicious to the Church of God (he
"means the Church of Rome) than that of Lions. And he giveth theſe
three Reaſons, (1) "Becauſe it hath continued a longer time than any,
"fome fay that it hath been ever fince the time of Sylvefter, others fay
«from the times of the Apoftles. (2) Becauſe it is more general, for
"there is not almoſt any Country whereinto this Sect hath not crept.
(3) Becauſe all others procure horrour by their Blafphemies againſt
"God; this of the Lyonifts hath a great appearance of Piety,in as much
"as they live uprightly before men, and put their truft in God in all
things, and obferve all the articles of the Creed, only they blafpheme
"the Church of Rome, and hold it in contempt, and therein they are
eafily believed by the People. A fair Confeffion of a Papiſt. So that
you fee, they can tell if they lift, where and when, and by whom our
Doctrines were taught before Luther, but they ufe this Queftion to be-
guite the ignorant People, Where was your Religion before Luther?
66
(
And Jacobus of Riberia acknowledgeth that the Waldenfes had con-
tinued a long time. The firft place (faith he) they lived in was in Nar-
bonne in France,and in the Dioceſs of Albie, Rhodes, Cabors, &c. and at
that time there was little or no eſtimation of ſuch as were called Priefts,
Biſhops and Miniſters of the Church; for being very ſimple and ignor-
ant almoſt of all things, it was very ealie for them through the excel-
lency of their Learning and Doctrine to get unto themſelves the grea-
teft credit among the People; and for as much as the Waldenfes difpu-
ted more fubtilly than all others, were often admitted by the Priefts to
teach openly, not for that they approved their opinions, but becauſe
they were not comparable to them in wit. In fo great honour was the
Sect of theſe men that they were both exempted from all Charges and
Impoſitions, and obtained more benefits by the Wills and Teftaments
of the Dead than the Priefts.
·
Rainerius faith of them, that they had Tranſlated the Old and New
Teftament into the Vulgar Tongue, they teach and learn it fo well, that
I have ſeen and heard (faith he) a Country Clown recite Job word by
word, and divers others that could perfectly deliver all the New Tefta-
ment.
The Doctrines that theſe Waldenfes taught before Luther, are the
fame that the Reformed Churches do now hold; (1) As that only the
holy Scripture is to be believed in matters of Salvation. (2) That all
things are contained in holy Scripture, neceffary to Salvation, and no-
thing to be admitted in Religion, but what only is commanded in the
Word of God. (3) That there is one only Mediator, other Saints
in no wise to be made Mediators, or to be Invocated. (4) That there
is no Purgatory. (5) That Maffes fung for the Dead are wicked.
(6) All mens Traditions to be rejected, at least not to be reputed as
neceffary to Salvation. (7) That differences of Meats. (8) Variety
of Degrees and Orders of Priefts, Friers, Monks and Nuns. (9) And
fuper-
Hh
230
Serm. VII.
Popery a Novelty.
us, Bohemica
Hiftoria de
Aneas Sylvi fuperfluous holy days. (10) And Peregrinations with all the rable-
ment of Rites and Ceremonies brought in by man are to be abolished.
Waldenfium (11) That the Supremacy of the Pope ufurping above all Churches, and
dogmatibus: Kings & Emperors is to be denied. (12) That the Communion in both
Fox Ads & kinds is neceffary to all People.(13)That the Church of Rome is very Ba-
Mon. Vol. 1. bylon,and the Pope Antichrift,and the fountain of all other.(14) That the
pag. 299,300. Popes Pardons and Indulgences are to be rejected. (15) That the
(4) Avent.
b.7. p. 546.
Marriage of Minifters is lawful, and fuch-like. Their Doctrines are
related by Eneas Sylvius afterwards Pope, none of their beft friends.
But the English Reader might find them in the Book of Martyrs. Lu
ther lived and began the Reformation after the year 1500, thefe prea-
ched this Doctrine before the year 1200; look and fee our Doctrine
was before Luther.
In the year 1200, &c. it would be endleſs to give an account of
particular Doctors, that did oppofe the Doctrine of the Church of
Rome, and did maintain the Doctrines we receive.
I might mention Almaricus a Doctor of Paris that fuffered Martyr-
dcm for withſtanding Altars, Images, Invocation of Saints, and Tran-
fubftantiation.
65²
Alfo Everard (u) an Archbishop in Germany, in an Affembly of Bi-
ſhops at Regenfpurge gave his judgment of the Bishop of Rome. "Hilde-
"brand (faid he) under colour of Religion laid the foundation of the
Kingdom of Antichrift.----Thefe Priefts of Babylon will reign alone,
they can bear no equal, they will never rett, till they have trampled
all things under their feet, and fit in the Temple of God, and be ex-
"alted above all that is Worfhipped:He which is theServant of Servants
coveteth to be Lord of Lords,as if he were God; his Brethrens coun-
fels, yea, and the counſel of his Mafter he defpifeth. He ſpeaks great
things as if he were God; in his breft he caiteth new devices, where-
"by to raife a Kingdom to himfelf; he changeth Laws and confirms-
"his own; he defileth, plucketh down, fpoileth, deceiveth, murdereth.
Thus that child of Perdition (whom they ufe to call Antichrift) in
"whofe forehead is written, the name of Blafphemy, I AM GOD; F
cannot Err; fitteth in the Temple of God and beareth rule far and
"near. Was this Luther, that ſpeaks fo like him againſt the Pope?
no, one born long before him, or elfe the Fapifts would go too nigh to
"fay, This Doctor had learned this from Luther.
κι
The Preachers in Sweden publickly taught that the Pope and his Bi-
hops were Hereticks. It would be too long to give account, how the
Pope was oppofed by Frederick the Second, and by John King of Eng-
land a great while, though at laft he delivered the Kingdom of England
and Ireland to the Pope, and Farmed them of him for a Thoufand
Marks per annum; and afterward was poyfoned by a Monk and
though he made this Refignation of thefe Kingdoms for himſelf,
and his Heirs for ever to the Pope, yet his Son and Succeffor Henry
the
Serm. VII.
231
Popery a Novelty.
the Third made great Oppofition againft; as did the Lords and No- (w) Fox A&ts
bles in his Fathers days, and have left a Lamentation upon record of & Mon. Vol.I.
that fact of King John. (w)
Gulielmus Pa-
rifienfs circa
Ann. Domini
1220, acerrime infe&tatur Sacerdotes fui temporis, dicens, in eis nihil pietatis ac eruditionis.
comparere, fed potius diabolicas turpitudines, omnium fpurcitiarum ac vitiorum monftruofita-
tem, eorum peccata non fimpliciter peccata effe, fed peccatorum monftra terribiliffima,eos non
Ecclefiam, fed Babylonem, Ægyptum ac Sodomam effe; Prælatos non ædificare Ecclefiam, fed
deftruere, ac Deo illudere; eos cum aliis Sacerdotibus prophanare ac polluere corpus Chrifti,&c.
Lib. de collatione Beneficiorum.
But the Hiftory of the Waldenfes now fpread far and near ftands like
a Beacon on an Hill that all that do not fhut their eyes have clear light
to ſee that our Doctrines were taught in abundance of places before
Luther, thefe continued in Dauphine, Languedoc, and Guienne, and in
all thofe Mountains which reach from the Alpes to the Pyrenean. They
had ſpread themfelves into Germany, where were a great many of their
Preachers who at the ſound of a Bell preached in a publick place, "That
"the Pope was an Heretick, his Prelates feducers, that they had no
Power to bind and looſe, or to interdict the ufe of Sacraments, and
"told them that though they had not come, God would have raiſed
up others, even of the very ftones, for to enlighten the Church by
their Preaching, rather than he would have fuffered Faith utterly to
"have perished.
66
66
GC
By this time they Ordained Preachers in Spain, which preached the
fame Doctrine with them, and in Lombardy much multiplied. Yea in
One only Valley called Camonica they had ten Schools. Another faith,
that their little Rivers ftreamed fo far as to the Kingdom of Sicily, and
the only reafon of their fufferings is faid to be becauſe they withdrew
the ſheep from the keeping of Saint Peter, and departed from the Ro-
man Church. Do not you yet fee where any were that owned and
preached our Doctrines before Luther? Go then to Jack Upland (x) (x) Fox A&s
written by Geofry Chaucer, and anfwer his Queftions, and ask this Mon. Vol.1.
queftion no more for fhame.
From the year 1300 the bloody Perfecutions and the great Sufferings
of multitudes for the true Doctrine and oppofition to the Church of
Rome do prove what is fought after, except they imprisoned and burnt
fo many, they know not for what. For Satan (according to fome) be-
ing bound at the end of the firft Ten Perfecutions,and remaining bound
a thousand years, was now let loofe again. Do they ask ftill, Where was
our Doctrine before Luther? why, where Perfecution was raifed by
Papifts before Luther; for why were fo many Imprifoned, Banifhed
and Burnt, if they did not look upon them as Hereticks, and whom
they fo call is notoriouſly known. Was not Conradus Hager Imprifoned
for preaching against the Mafs, Johannes de Caftilone, and Francifcus de
Arcatura, were they not burnt, and Haybulus Martyred, and Johannes
Hh 2
de
232
Serm. VII.
Popery a Novelty.
pag. 550.
de Rupefciffa Impriſoned for certain Prophefies againſt the Pope? Did
not Militrius a Bohemian preach that Antichrift was come, and was he
not Excommunicated for the fame? Was not Occam Excommunicated,
and his Books prohibited becauſe they diſpleaſed the Pope?
Bruſhius relates that fix and thirty Citizens of Maguntia were burned
(y) Fox. A&s for following the Doctrine of the Waldenfes, (y) affirming the Pope to
& Mon. Vol.1. be the great Antichrift. Alfo Maffeus recordeth of one hundred and
forty in the Province of Narbon were put to the fire for not receiving
the Decretals of Rome, befides them that fuffered at Paris to the num-
ber of twenty four, and after them four hundred burned for Hereticks.
(2) Was not Matthias Parifienfis before Luther that writ that the Pope
was Antichrift? And was there not an old ancient Writing called the
Prayer and Complaint of the Plowman,containing many things againſt the
Church of Rome ? and Nicolas Orem before the Pope preached againſt
them.
(2) A&s &
Mon. Vol. I.
p. 521. to p.
532.
(a) A&ts &
Mon. 1. p. 568,
569. Yea 45.
Articles of
Was not John Wickliffe before Luther? and did not he maintain the
Doctrines that the Reformed Church now holdeth? and a great com-
pany of valiant defenders of the fame truths, twenty-five articles of
Wickliffe you may read in the Book of Martyrs. (a) And may we not
learn fomething by the (b) Laws then made in England that many here
did oppofe the Church of Rome; as Ann. 5. Rich. 2. In the year 1380,
we read of a great number called evil perfons going about from Town
to Town preaching to the People divers Sermons containing Herefie
and notorious Errors (fo Papifts call our Doctrines) to the emblemiſh-
Surins in Con- ing of the holy Church.
wic bliff con-
demned in
the Council
of Conftance.
cil. Tom. 3.
p. 790. (b) A&s & Mon. Vol.1. beginning in the proteftation to the Church of England. Had
the Council of Conftance fo much ado with the Articles of Hufs and Jerome, who were charged
with Articles againſt the Church of Rome, and condemned and burnt by the Council, and yet do
Papifts know none that taught our Doctrine before Luther?
(c) Cochleus,
lib.4. ex Birk
back. Prote-
flant. evid.
p. 386.
(d) A&s &
Mon. Vol. I.
And were there not many Witneffes againſt Popith Doctrines and
Afferters of ours from the year 1400? as John Badby, Nicolas Tayler,
Richard Wagstaff, Michael Scrivener, William Smith, &c. Joba Hufs,
Ferome of Prague; but why do I mention particular names, when there
were a great number of faithful Bohemians not to be reckoned, and
many other places. The Bohemians in this age, near to Tabour Caftle af
fembled themſelves together to the number of thirty thoufand, and
having three hundred Tables elected in the fields for that purpoſe, they
received the Sacrament in both kinds. (c)
In the Statute Ann. 2. Hen.4. in the year 1402 in England there (d)
were many Preachers of true Doctrine, which thofe times called new
Doctrines and Heretical, contrary to the Faith and determination of
Proteftat. to the holy Church, [Rome forfooth.] It is recorded in the year 1422,
the Church of that Henry Chichefly Archbishop of Canterbury did write to Pope Martin
England. the fifth that there were fo many in England infected with the Herefie
of
Serm. VII.
239
Popery a Novelty.
of Wickliff and Hufs that without force of an Army they could not be
fuppreffed.
Befides all theſe that have preached and owned our Doctrine long
ago, we might fend fuch Papifts as ask, Where was your Doctrine before
Luther, to the Churches in other parts of the World, as to the Greeks,
the Muscovites, the Melchites or Syrians, the Armenians, the Jacobites,
the Gophti, or Egyptian Chriftians, the Abaffines and others, who
though too corrupt in many things, yet do agree with the Reformed
Churches in many Points wherein they with us differ from the Church
of Rome, as is witneffed by David Chytreus, who travelled amongk
many of them, and from his perfonal knowledg and converfing with
many that were amongst them; and by Letters from others, gives an
account of the ftate of feveral Churches; and by the confeffion of Faith
in the Eaſtern Churches, compofed by Crytopulus Patriarch of Conftan-
tinople, and others, as alfo by the confeffion of Papifts themſelves.
1.Thefe Churches do deny the Popes Supremacy,that he is Head of the
Church, and never did fubmit unto him as Univerfal Head; their words
are, It was never heard in the Catholick Church, that a mortal man, Sub-
ject to a thousand fins fhould be called the Head of the Church; but the Head
of the Catholick Church is Jefus Chrift. And much more they in their (e)
Confeffion fay. (e)
κάθε παρα
καθολικῇ ἐκ
κλησιά ἄνθρωπον θνητὸν καὶ μυείαις ἁμαρτίαις ἔνοχον κεφαλὴν λέγεθαι ἐκκλησιάς, &c. Confef.
fidei, Eccl. Orient. per Crytopulum, cap 23. Item David Chytræus de ftatu Ecclefiæ, pag. 21. Prateod.
Elench. hæret. lib.7. p.202. Idem p.228.
The Grecians account Chrifts Vicar the Pope and the Latins, excom-
municate perfons,Prateolus. Of this opinion are the Mofcovites, the Ar-
menians, &c.
2. Theſe Churches agree with us in rejecting the Apocryphal Book
from the number of Canonical Scriptures. (f))
(f) Confeff
fidei Ecclef.
3. They give the Sacrament in both kinds; they fay of neceflity they Orient. per
muft communicate in both kinds, fo that if any take it under one kind, Critop, cap. 7.
although a Lay-man, he is faid to fin, becauſe they ſay he doth againft (g) Prateol.
Chrifts command. So Prateolus. All partake of both kinds, the Bread Elenc. hæret.
and the Cup, whether Ecclefiaftical, or Lay-perfons, Men and Wo- MX8065
men. (g)
P. 202.
Μετέχεσι
૪૬૮ H
πάντες εκαλέ
είδος των
ἐν τῇ δεσποτικῇ τραπέζη, τοτε ἄρ]ε, καὶ τὰ ποληeίας ἐκκλησιασικοί τε καὶ λαϊκοί, ἄνδρες καὶ
Juvaines. Confef. fid. Ecclef. Orient. cap.9.
gus Græco-
rum & narra-
.
4. They turn not the Sacrament into a Sacrifice offered for the quick (b) Ex Litur-
and dead.
5.They have no private Maffes,theſe both are teftified by Chytreus. (g) tionibus ho-
minum fide dignorum conftat, nec miffas privatas abfq; communicantibus ab eis celebrari folere,
nec ullâm in eorem canone, facrificii corporis & fanguinis Chrifti pro redemptione vivorum &-
mortuorum oblati, mentionem fieri, &c. David Chytr. de ftatu Ecclef. p.14.
6. The
234
Serm. VII.
Popery a Novelty.
}
1) Τὴν ἀλήθη
x CeBaian
παρισιάν
น
6. The Doctrine of Tranſubſtantiation is not received amongſt them,
they confefs a true and real Prefence in the Lords-Supper, but fuch a
To nugis nuo One as Faith offereth, not fuch as the devifed Tranfubftantiation vainly
teacheth. (i)
ὁμολογέμεν,
καὶ πις δόμεν, πλὴν ἦν ἡ πίςις ἡμῖν παρίςησι καὶ προσφέρση, ἐκ ειν ἡ εφερηθεῖσα εἰκῇ διδάσκει
Melsoíwois, &c. Cyril Patriarch. Conftant. cap. 17. p.60.
(b) Confef.
7. They admit not the feven Popish Sacraments, they own properly
fidei Eccl. O- but three, Baptifm, the Lords-Supper and Penance. (k)
rient per Cri-
του. cap.s. ὡς
τάνοια.
(L) Confef.
fidei Ecclef.
Orient. c.11.
:
εἶναι τὰ πρὸς σωτείαν ἀναγκαῖα μυςήρια τρία βαλλισμα, κοινωνία
8. They admit Minifters Marriage. (1)
με
9. They deny Purgatory. It is true the Greek Church do believe that
& David Chy- there is a place diftinct from Heaven and Hell, where fome departed
treus de ftat. Souls are lodged for a while; their opinion is, That thofe that lived
Eccl. p.14 holily, and died in the Lord go immediately to Heaven, and the wicked
that die without repentance go prefently to Hell; but fuch as are con-
verted at the end of their life are in another place,in a middle condition,
and for theſe they pray, but yet they do not call this Purgatory. So
Chytreus. And in their Confellion they utterly deny Popiſh Purgatory,
for they affirm the punishment of fuch departed Souls that are neither in
Heaven nor in Hell, is not material, (m) neither by fire, nor by any other
matter, but only from the affliction and anguish of their own Confciences, re-
membring then what they did amifs while they were in this world. How-
ever they be far from the truth, yet they be far alfo from Purgatory
any Eva, er fire. For Alphonfus faith, That it is one of the most known Errors of
κὴν
yogyaviny, the Grecians and Armenians, that they teach no place of Purgatory,&c.
μήτε δὲ ἄλλης, ὁποίας ἓν ὕλης, ἀλλὰ διὰ θλίψεως καὶ ἀνίας ἢ ἀπὸ συνειδήσεως συμβαίνεσαν
fi
τέτοις ἐκ τὸ μιμνήσκεθαι τῶν ὅσα ἐν τῷ κόσμῳ μὴ και λόγον μηδὲ ὅσίως ἔπραξαν. Confett.
eadem cap. 20. Unus ex notiffimis erroribus Græcorum & Armenorum eft, quo, docent nullum
effe Purgatorium locum, &c. Alphonf. adver. hæref. lib.12. p.188.
(*) Λέγει
Toívov nex-
xAnoia Tlu
εκείνων ποι
vùv µà vai-
او
μὴ διὰ πυρὸς
10. Though the Greeks dote too much upon Images of Saints, yet
(n) Go 25 fé- they differ much from Papifts in this point; for they are against making
Is Tov de- any Image of God which the Papifts do in the likeneſs of an old man;
eleanor ledy and to other Images they give (7) honour, but neither the Worship
Dengan Hi-
of Latria, nor Dulia: (No, fay they) God forbid, for thefe are only to
κόνι παρεικά
ZHAT be given to God. (n)
ep
ἁγίαις είκοσι
û
καὶ τιμὴν των προσήκεσαν ἀπένειμεν : ἐ λατςατικὴν ἢ δολικὴν, ἅπαγε, αὗται τ8 θεῷ μόνῳ
Tegánov. Confeff. fid. Eccl. Orient. per Critop. cap.15.
II.
11. They carry not the Sacrament in proceifion about the ftreets,
(as the Papifts do to be worshipped by them that meet it) except they
fend
Serm. VII.
235
Popery a Novelty.
fend it to the fick; for fay they it was not given to be carried about the
freets, but religiously to be received for the remillion of fins, accor-
ding to the Word of God. (0)
ท
(6) 'Ou we
φέρε μεν
fermer 5 fo-
το τὸ ἅγιον
μυςήριον δια
τῶν παλαιῶν,
ἀλλ᾽ ἤ μόνον ὅταν κομίζεται εἰς δικον νοσῖνος, ὅτι ἐ διδόται ἡμῖν πόλο ένα περιφέρεται δια
Η πλατειών, αλλ᾽ ἵνα ευλαβῶς μετέχηται εἰς ἄφεσιν ἁμαρτιῶν, καὶ τὰ δεσποτικὰ ῥήματα. Con-
feff. Ed. Eccl. Orient. per eundem cap.9.
12. They hold the perfection and fufficiency of the Scripture, that (p)"His
it is Sacriledg to add any thing to it, or take away from it, and contra- ia japi
dict thoſe that do. (p)
για καφὴ
ένεσις έυθη
ἐκκλησία ὑπὸ
& X
$?
όπως άυλο με δὲν προστιθεῖσα, ἢ ἀφαιρεῖσα ἐκεῖθεν τό γ άντικρυς ιεροσυλία) ἀλλὰ καὶ
τὸς τοῦτόν τι τολμῶντας, ἐλέγχει και καταφαιρᾷ. Confedi. fd. Eccl. Orient. cap.7.
13. Concerning the marks of the true Catholick and Apoftolical
Church they greatly differ from the Church of Rome; the Confellion (1) TétαPTOV
mentions four, and the laft they lay moft ftrefs upon, wherein they
teach the fame with us, namely that it faithfully and fincerely keep the
Word of God, which God hath given to us by his Prophets and
Apoftles. (q)
Téraptor.
capiṣalov
εκκλησίας
antías
ssdé-
γνώρισμα, το
πως παρακα
τέχειν τὸ
θεῖον ῥῆμα ὅ ὁ θεὸς ἐξέθετο διὰ προφητω και αποςόλων. Confeff. fid. Eccl. Orient. cap. 7.
14. They do not define the Catholick Church as the Romanists do,
by making it effential to fubmit to any one man as the Head of the
whole, but the whole company of fuch as are found in the Doctrine of
Chriſt, every-where difperfed, but knit together by the bond of the
Spirit is the Catholick Church. Confeff. eadem cap.7•
४
By all this (Reader) laid down in as little room as I could, thou maift-
fee, the harsh and uncharitable ſpirit of the Romanists, to unchurch all
thefe, who do profeſs that they keep to all the Doctrines of the firſt
General Councils, (r) in which effential Doctrines were ratified as ap- () "ETTU J
pears by their Creeds, containing the Articles of the Chriftian Faith, oras dix--
(but the Mofcovites condemn and curfe the Romans as forfakers of the sends Zu-
Primitive Church, and breaking of the feven General Synods.) As alfo vidos nues.
thou maiſt ſee their impudence in asking where our Church and Doct-exe-
Jay Esal
rines were before Luther; where there have been fo many Churches ai ỏineplerinde:
ever fince the Apofles times that have (though not without many cor- & Stav--
ruptions in many things, yet) held to the effential Doctrines of Chri- 706-
ftian Religion, and have not received theſe Doctrines of the Church of Batwear.Con--
fellio eadem,
Rome, which is but a little Church in compariſon of all the refi,amongli
whom our Religion was before Luther.
cap 15. A&a:
feptem Syno-.
dorum Gra-
divina oracula
carum, Scripta Bafilii, Chryfoftomi, Damafceni, eorumq; traditiones tanquam
amplectantur, ad eaq; de fide & Religione ipforum fcifcitantes remittunt, ex literis. Conftantin, adi
Div. Chytr. de ftatu Ecclef. p. 71.
Having
236
Serm. VII
Popery a Novelty,
Having made appear that the Doctrines of the Reformed Churches
are the fame that were taught by Chrift and his Apoftles, and that by
many after them long before Luther; the next thing is to demonſtrate
that Popery is a Novelty; this follows indeed by juft and good confe-
quence from what hath hitherto been faid in the former parts of the
method first propoſed to ſpeak of this Pofition in; for two fuch Do-
ctrines as are fo contrary, yea fo contradictory, cannot both be true,
and equally old; for Truth muft be before Error. But yet that Popery
had not its being till many hundred years (as now framed) after Chrift,
I fhall pick out fome of the chief and moft material Points of Popery,
(and if thefe fall the other cannot ftand) and give an account of the
time when they firft came in; the reft whofe rife and original as to the
particular time is more uncertain, though clear enough that they were
not from the beginning, nor long, long after, will not need fuch large
infifting on; and yet in all I muſt endeavour Brevity, which is a task
that lyeth upon me, and pincheth me hard all along in fuch a copious
fubject as this Pofition is.
Firſt, I fall begin at the head, (which is indeed the head and heart
of Popery) which though by that Age it hath, gray hairs are upon it,
yet in compariſon of true Antiquity indeed, it will appear that their
head is both raw and green, and if the head be young the whole body
cannot be old; and the Witneffes to give in their Teftimony of the mi-
nority of the Pope as Head of the Church as now claimed, are at hand,
even fix feveral Councils, which have fo polled this head, and clipt his
beard, that it looketh very young, and bear his age marvelloufly well;
for look upon him in the glafs of true Hiftory and no man will believe
that he is fo old as he brags to be.
First, my first Catalogue of Witneffes confifts of three hundred and
eighteen grave ancient Fathers affembled in the firft General Council
(that ever was fince the Apoftles times,) at Nice, in the year of our
Lord 325. In reading over the Canons of this Council, I fix upon two,
which are fully and directly against the Popes Univerfal Soveraignty and
Dominion above all other Churches; the one is againft Excommunicate
perfons Appeal in any Diocefs unto remote Churches; or being har-
boured or received by them in theſe words.
Concerning perfons Excommunicated, whether they be of the Cler-
(s) Fleet rov gy or the Laity, (s) Let this fentence be obferved by the Bishops of every
anov@vnτav Province, according to the Canon, which faith, That thofe which are caft
γενομένων.
out by fome, fhall not be admitted by others. This Canon clips the Power
είτε
κλήρω, είτε
*Anpw, tire of the Pope, and takes away his Jurifdiction over other Churches; and
is rate was fo underflood of old is plain, becaufe when fome were Excommu-
τάγματι τέ
ταγμένων, ὑπὸ πω καθ' εκάσην επαρχίαν ἐπισκόπων καλείτω ή γνώμη και τον κανόνα
τὸν διαγορευόντα, τὲς ὑφ᾽ ἑτέρων Σποβληθέντας, υφ' ἑτέρων μὴ προσίεται.
Can. Ecclef. Univerf. Can.5.
Codex
nicated
Serm. VII.
Popery a Novelty.
237
C
nicated in Africk, and did run to, and were entertained by the Bishop
of Rome, the Council in Africk did hold irregular, and did write to
the Pope fo too, and alledged this Canon of the Council of Nice, that
The ought not to admit them whom they had Excommunicated, of which
more when I come to that Council.
è
The other Canon in this Council runs, (t) Let the ancient cuſtoms ob- (t)Téde̟yáía
tain [continue in force] which are in Egypt, Libya and Pentapolis, thot & du yaſara,
the Biſhop of Alexandria have power [authority, the Government] of all ∞ aizÚT-
theſe, becauſe alſo the Bishop of Rome bath the fame custom. Likewife alfo Tenisin
κ Πενταπό
in Antioch, and in other Provinces, let the Churches have their Dignities, H, WSE TTY
[Priviledges, Prerogatives] preferved, [fecured] to them. From daska-
thus much of this Canon we eaſily learn. Firſt, that the Bishop of Rome deg iioxo-
επίσκο
που πάντων
had not univerfal Jurifdiction over all the Churches, becaufe the Bi- OY TÚYTOV
τέτων έχειν
fhop of Alexandria was to have the fame Power, [ia] Authority, Tay:
over thofe parts, and the Biſhop of Antioch in thofe parts, and others med X Tậ
in other Provinces, as the Bishop of Rome had in thofe parts, which ev T pun
could not be if the Biſhop of Rome were Univerfal, and they Provinci-
al underlings, for there is not like Power, Authority, or Equality in an est; duólos
Univerfal and Provincial Bifhop according to their own Doctrine. Se-) XII Thus
condly, we as eaſily fee, that what Power the Pope had, is not by this AvTexas,
Council bottomed upon, and derived from the holy Scriptures, or fuc- v Taïs an-
ceffion from Peter, but grounded only upon cuſtom; not a word is here
λαις επαρχί
εἰς τὰ πρέσε
of any Divine right to that power or place in which he then was, which ca
was far inferior to what he claimeth and ufurpeth now. For the firft Taus xxxnoi-
three hundred year then, an Univerfal Head was a non-ens, not rifen, aus.-Codex
nor acknowledged in the Church of God. Very good.
επισκόπω το
το σύνηθες
Can: Ecclef.
Univerf. Can.
6.
Secondly, the next Catalogue of Witneffes againſt the Univerfal Sove-
raignty of the Biſhop of Rome, hath in it one hundred and fifty Fathers,
affembled at Conſtantinople (which Caranza faith, is one of the four Caranz.p.2003
principal Councils, and next after the Council of Nice, whofe Authori-
ty is already alledged,) about the year three hundred eighty three. (So
Codex Canonum.) Theſe in their firſt Canon did ratifie and confirm what
was done in the Nicene Council,and would have it to be obferved with- () Te
out viction. Morcover (u) they did Decree, That no Bishop of any Di- fioinnov
oceſs ſhould go to any Churches beyond their own bounds, to meddle with monómss
them, nor confound or mingle Churches, but according to the Canons, the Tas rapoel-
Biſhop of Alexandria should govern what belongs to Egypt; and the Bishops
CUS EXRANGÍ-
of the East only the East, referving the Priviledges, [Dignities] by the Ca- you, unde
αις με επέ
nons of the Council of Nice to the Church of Antioch; and the Bishops ef ovyxéeiv TaS
εκκλησίας,
αλλά και τις κανόνας τὸν που αλεξανδρείας οπίσκοπον, τὰ ἐν αἰγύπτῳ μόνον οικονομεῖν ;
τὲς ἢ τῆς ἀνατολῆς ἐπισκόπες, τίω ἀνατολὴν μόνον διοικών, φυλαττομένων ἥν ἐν τοῖς καὶ
જુકેલ છે
νόσι τοῖς καὶ νικαιαν πρεσβείων τῇ ἀντιοχεὼν ἐκκλησίᾳ, καὶ τὰς ἡ ἀσιανῆς διοικήσεως επισκό-
τις τὰ καὶ τὴν Ἀσιανὴν μόνον οικονομεῖν, &c. Φυλαλομένο ἢ τὸ προγεγραμμένο σε π
διοικήσεων κανόνΘ εύδηλον ὡς τὰ καθ᾿ ἑκάςην επαρχίαν ἡ δ᾽ ἐπαρχίας σύνοδο διοικήσει
τα νικαια ορισμένα. Ibid. Can. 165. fed Concilii lib. Çan, 2.
I i
the
238
Popery a Novelty.
Serm. VII.
peli
του Κωνςαν-
τινοπόλεως
επίσκοπον
ἔχειν τα
the Alian Diocefs, should govern the Afian Diocefs only. And the Bishops of
the Diocefs of Pontus, what appertaineth to that Diocefs only; and fo the
Bishops of Thrace, should in Thrace. And that no Bishop of any Diocefs
fhould go except be be called to Ordination, or any other Church-difpenfati-
ons. This Canon above written concerning Dioceſſes, being kept, it is mani-
fest that those things which appertain to each Province, should be ordered by
the Synod of that Province (if they had faid, All, by the Bilhop of Rome,
the Univerfal Head, it would have made their hearts to leap within
them, and made his Holinets Smile, but alas! they carried it quite an-
other way, by the Synod of the Province.) according to the determinati-
(*) Τον μου ons of the Nicene Council -----(m) And in the next Canon they Decreed,
That the Bishop of Conftantinople, for as much as it is new Rome, should
have the badges of bonour next to the Bishop of Rome. From this General
Council we learn, firft, That they vote againſt any one being Univerſal
Head; becaufe, fecondly, every Bilhop was to govern in his own Dio-
τον ρώμης cels, and no other was to meddle, except defired, with any Ecclefiafti-
επίσκοπον, cal matters in anothers Province. Thirdly, that the Bilhop of Conftan-
διὰ τὸ εἶναι tinople is made equal with the Bithop of Rome, fave that his Worfhip
αυτήν νέαν
(I fhould have faid Lordship, but that they will not think high enough,
Ρώμην. Ibid.
Can. 166. ali- but I cannot help it, theſe two Councils forbid me to fay Head,) fhould
fit in the firft place, or before the other, which yet he might have done,
without Univerfal Jurifdiction. Fourthly, we learn that this honour
that they either had was not bottomed upon Divine Right, but becaufe
they were Biſhops in the Imperial Cities; but here is not a word, thou
art Peter, &c. Peters Succeffor, &c. Apoftolical Seat, &c. All this is
very good evidence that the Pope is not fo old as to reach to the times of
this Council neither.
πρεσβεία τ
τιμῆς μετα
ter Call. 3.
1
Thirdly, the next Catalogue of Witneffes that yet the Bishop of
Rome was not univerfal Head confifts of two hundred Fathers, affemb-
led in a General Council at Ephefus in the year 431, (fo Codex. Canon.)
Or as others 434, or thereabouts. This Council is fofull, that I wonder
how the Papifts fo many of them as have fet forth fo many Volums of
Councils could with patience write what fo much made against them,
(α) Πράγμα and yet so on in their error challenging Headfhip from the Apofiles
παρὰ τὰς ἐκ times. The Canon declareth the occafion of its Conftitution, in this
κλησιασικές
Θεσμός και manner, (x) Reginus our fellow Bilhop, and beloved of God, together with
τις κανόνας
of
* ἁγίων καινοτομέμενον κ ε παντὸν ἐλευθερίας απτόμενον προσηγγείλει, &c. Ωςε ἢ ἐπίς
κοπον τ' Ἀντιοχέων πόλεως, τὰς ἐν Κύπρῳ ποιεῖται χειροτονίας, &c. Ἔξεσι τὸ ἀνεπη
ρέασον καὶ ἀβίασον οἱ ἐν ἁγίων ἐκκλησιῶν καὶ ἢ κύπρον πρωεςώτες και τις κανόνας και όσι
των πατέρων καὶ τῶν ἀρχαίων σωήθειαν, δι ἑαυτῶν τας χειροτονίας της ευλαβεςάτων επις-
κόπων ποιέμενοι, τὸ δὲ αὐτὸ καὶ ἐπὶ ἢ ἄλλων διοικήσεων και των απανταχε επαρχιῶν πα
ραφυλαχθήσειται, ως μηδένα τω θεοφιλετάτων επισκόπων ἐπαρχίαν ἕτερον ἐκ ἔσαν
ἄνωθεν καὶ ἐξαρχῆς ὑπὸ τω αυτό, ήταν πει αυτό χείρα, καταλαμβάνειν, ἀλλ᾽ εἰ καὶ
τις κατέλαβεν καὶ ὑφ' ἑαυτῷ πεποίηται βισάμενος τολόν αποδιδόναι, ἵνα μὴ πω πατέρων οι
και ένας παραβαίνωνται, μὴ ἢ ἐν Ιερεργίας προσχήματι, εξεσιάς κοσμικῆς τύφος παρεισδύν
ται, &c. Codex Can, Ecclef Univerf. Can.178. aliter Concil. Epher. Can.8.
!
the
Serm. VII.
239
Popery a Novelty.
the holy Bishops of the Province of Cyprus, Zenon and Evagrius, have de-
clared to us a new thing, contrary to Ecclefiaftical Laws, and Canons of the
boly Fathers, and that which reacheth [concerneth] the liberty of all;where-
fore fince common difeafes need the greater medicine, for as much as they do
the more harm, the ancient custom not being followed; to wit (this new
thing was) that the Bishop of Antioch bad Ordained fome in Cyprus, as
fome eminent for Religion coming to the holy Synod have both by writing and
by their own words informed; (wherefore it is decreed that) the Prefidents
of the holy Churches in Cyprus ſhall have this, without detriment and viola-
tion of their right, according to the Canons of the holy Fathers, and the an-
cient custom, themſelves to Ordain godly Biſhops; and this alſo ſhall be ob-
Terved in other Dioceſſes and Provinces every where that no Biſhop draw un-
der bis Subjection any other Province, which was not his from the beginning,
or his Predeceffors ; and if any Bishop hath made fuch invafion, and by vio-
lation [or wrong] made it fubject to him, he shall again restore it; that
the Canons of the Fathers be not tranfgreffed, left under pretence of Prieſt-
hood the arrogance [or fwelling pride] of worldly power creep in unawares,
and we infenfibly and by little and little lofe that liberty which Jefus Chrift
our Lord, the Redeemer of Mankind, hath purchaſed for us with his own
Blood, and given freely to us. It ſeemeth good therefore to this boly and·
general Synod, that the Rights which they have bad from the beginning be
Secured to every Province, pure and inviolable, according to the ancient cu-
ftom; every Metropolitan having liberty to take a copy of the A&s for his
own fecurity. And if any one shall take a Copy contrary in any thing
to what is now determined, it pleaſed all the holy and Univerfal Synod
that it should be void. Thus far this General Council unanimoufly
voted againſt one Biſhops medling with, encroaching upon the Pro-
vinces of others; calling it a new thing, &c. How then was one Biſhop
owned as Head over all the reft.
Fourthly, another Catalogue of fix hundred and thirty (fo Caranza,)
affembled in a General Council at Chalcedon in the year 45 therein their
firft Canon ratifie and confirm all the Canons of the former Councils, fo
that by the vote of thefe, they to this year are against the Primacy and
Soveraignty of any one Bishop. In another Canon they determined,
(y) That if any Clergy man had any difference with his own, or another (y) El Ni
Biſhop, it ſhould be tried by the Synod of the Province; but if there were xaneinds
~ any controverfie betwixt a Biſhop, or Clergy-man, and the Metropolitan of weyua exe
the Province, he or they should go to the Diocefan or to the feat of the Royal aesidiar
ἢ καὶ πρὸς
City of Conftantinople, and there have it tried. So then Appeals to Rome
hereby are cut off, and the fame is ratified again in another Canon of oor wag
ἕτερον επισ
K
WLEJ.
TH GUROSE I
επαρχία δικαζέπω: εἰ δὲ πρὸς + + αυτῆς ἐπαρχίας μετροπολίτην, ἐπίσκοπος ή κλήρο
dè
αμφισβητόν, καταλαμβανέτω, ή τι Ἔξαρχον, ο διοικήσεως, ή τ ο βασιλεύσεις και αντικα
&
wónsws dpórov, ij iw a'UTã dinale. Codex Can. Ecclef. Univerf. Can. 187. item Can.
`` 195.
Ii 2
the
D
240
Serm. VII.
Popery a Novelty.
19
(z) To
πpeoßeia a-
πένειμαν τῷ
the fame Council. Again, they (z decreed, That the Church of Con-
ftantinople should have equal priviledges with Rome, that as the Fathers
Η νέας ρώμης
before then had given the Priviledg to elder Rome, becauſe it bad the Em-
dyiwTata pire, fo being moved by the fame reason they gave the fame priviledges to
ἁγιωτάτω
Spóra unó- Conftantinople, new Rome, thinking it reason that the City which is bo-
yes xivorles noured with the Empire and Senate should be alike advanced with old
Η βασιλεία
x
off swy - Rome, in all Ecclefiaftical matters. From whence it plainly follows, firſt,
ίσων
λαύσαν that what priviledg or precedency was given to Kome, was not by rea-
#ρéobelwv Ty ſon of Peters fuppofed Chair, but becauſe it was honoured with Em-
TPEOCUTE, pire; fo that in the judgment of the Ancients he had no Divine Right.
βασιλίδι ῥώ- Secondly, that the Bishop of Conftantinople was equal with the Bishop
of Rome in all things, as alfo were the Metropolitans of the Afian,
asinois & ws Thracian Diccefs, and of Pontus, then at this time he was not yet Uni-
εκείνην μεγα- verfal Bifhop.
un, xj ev
τοῖς ἐκκλησι
λύνεται
πραγμασι,&c
Codex can.
clef. Hift. lib:
7. cap.23, &c;
Fifthly. Another Evidence in this caufe is the Council held at Antioch
in the year 341, (10 Codex Canon.) the occafion whereof was this: In
Ecclef. Uni- the time of Julius the firft, (a) Bishop of Rome in the Eaftern Church
verf. Can.206: ſeveral Biſhops were Depofed for divers caufes by their Synods; which
(a) Enfeb. Ec- Bishops went to Rome, acquainted Julius with their whole Eftate and
Trouble; Julius writeth to the Bishops of the Eaft, telling them, They
& 36. Socrat. had done very ill to determine and conclude any thing against thofe Bishops
lib.2. cap. 11. without his privity. Which when they received, took the correction of
Julius for a contumely, or flander, they fummon a Council at Antioch,
there affoon as they had affembled together, devifed an Epifile by uni-
form confent of them all, wherein they bitterly inveigh against Julius,
and fignifie withal, That if any were banished the Church, and Excommu-
nicated by their Decree and Cenfure, it were not his part to intermeddle,
nor to fit in judgment upon their fentence. And did then Decree, (b) That
if any Bishop should be accused, and the matter could not be determined by
έπι τισιν Ex-
ETTE TAGAD & the Bishops of the Province, fome pronouncing the accufed to be innocent, o-
κλήμασι κεί
VOITO, ETHTa thers to be guilty, for the taking up of the whole Controverfie, the Metropo-
ovu gain wei litan ſhould call others to judg from the neighbouring Province, and what
AUTY fiaow- ſhould be fo determined should fand firm. And in the next Canon, they
TE TE VT did ratifie, That if any Bishop was accused, and condemned by all the Bi-
επαρχία κ
TIGNOTES, AS shops of the Province, and all should with one confent pronounce fentence a-
mèv dowov & gainst him; he should no more be tried by any other. But the Sentence of
κρινόμενον
(b) Ει τις
επίσκοπο
TioNOT
~
:
αποφαινόντων Ἂν ὃ ἔνοχον, ὑπὲρ ἀπαλλαγῆς πάσης αμφιςβητήσεως ἔδοξε τῇ ἁγία συνόδῳ
Η μητροπόλεως ἐπισκοπον, ἀπὸ ἡ πλησιοχώρι επαρχίας μετακαλεῖσαι ἑτέρος τινὰς τὰς ἐπι-
κρινοντας, καὶ τῶν ἀμφισβήτησιν διαλύοντας; τὸ βεβαιῶσαι σὺν τοῖς ἢ ἐπαρχίας τὸ παρ
τώμενον. Codex Can. Ecclef Univerf. Can 93. Εἰ τίς ἐπίσκοπΘ ἐπὶ τισιν εγκλήμασι και
τηγορηθείς, κριθείη ὑπὸ πάντων Η ἐν τῇ επαρχία Επισκόπων, πάντες τὸ σύμφωνοι μίαν
κατ' αυτό εξενέγκοιεν ψῆφον, τόλον μηκέτι παρ' ἑτέροις δικάζεται, ἀλλὰ μένειν βεβαίαν
τίω σύμφωνον της στις επαρχίας Επισκόπων ἀπόφασιν. Codex Can. Ecclef. Univerf. Can.
94. apud Caranz. & Surium, Concil. Antiochen. Can. 14, 15,
Р
:
the
Serm. VII.
241
Popery a Novelty.
the Bishops of the Province ſhould be to all purpoſes valid. Clearly do they
take away all Appeals to Rome, as the matter of the Canons, and the
occafion of making of them doth fully demonftrate. And this Council
was confirmed in the fixth General Conftantinopolitan Synod held in
Trul, and by Pope Dionyfius, and fo hath the Authority of a General
Council and Pope too, therefore with the Papifts themſelves fhould be
authentick. Caranz, Sum. Concil. p.165. Eufeb. lib.7. cap.24, & 25. Su-
rius Concil. Tom.1. pag.399.
Sixthly. Another full Evidence that the Bishop of Rome was not
owned as univerfal Head is the ftout oppofition made againſt it (in
their early aſpiring after it) by two hundred and feventeen Fathers affem-
bled, (Auguftine being one, and Aurelius Prelident) in the year 419,
(fo Codex Can. Ecclefia Africana.) The Controverfie then was this.
Apiarius a Prieft in Africa, was for his fcandalous life Excommunicated,
in an African Synod, hereupon he fled to the Biſhop of Rome, who ab-
folved him, and commanded him to be reftored to his place; and So-
zimus Bishop of Rome juftifie this, claimed a right to receive Appeals
from all parts of the World, and for proof thereof pretended a certain
Canon of the Nicene Council that did give it him; the Council not fin-
ding any fuch Canon in the Decrees of the Fathers at Nice, fent away
Letters and Meffengers to the Bishop of Conftantinople, Alexandria and.
Antioch, that they would fend to them the Acts of the Nicene Council,
faſt cloſed and ſealed up, becauſe they could not find a Canon which
was alledged by the Legats of the Bishop of Rome, from theſe they re-
ceived feveral Copies, all agreeing, but in none of them what Sozimus
had affirmed to be in them, that he was fhamefully by all the Council
convinced of forgery, that he did greatly err, they all proved, for the
Copies taken out of the Originals by Cyril of Alexandria, and by Atti-
cus of Conftantinople, &c. had no fuch thing in them; and the whole
Council writing to Boniface, (in which Letter they call Sozimus a man
of unhappy memory,) defired him to repel thoſe that made him their
refuge, both becauſe there is no fuch conftitution of the Fathers, which
hath at any time ſo much derogated from the Authority of their Chur-
ches, as alſo becauſe the Nicene Council hath apparently left the order-
ing of all Inferiours to the judgment of their Metropolitan, and had
determined that all matters of Controverfie fhould receive their final
decifion in the place where they began; for how can a Judgment given.
beyond the Seas be good, where Witneffes neceffarily required in fuch
cafes, cannot be prefent, either in regard of their ſex, or age, or fome
other Impediment.----Becauſe it is granted to every one to appeal to the
Councils of their own Provinces, or to an Univerfal Council.----Un-
leſs there ſhould be any one that can think that our God can inſpire a
juftice of trial into any One man, and deny it to innumerable Prieſts
that are affembled in Council; and much more thefe Letters of the
Council to Boniface, of Cyril of Alexandria to the Council, and of At-
ticke
242
Popery a Novelty.
Serm. VII:
ticus of Conftantinople to the fame, and the Copies of the Nicene Coun-
cil fent to them, and the Epiftle of the Council to Pope Celestine, are in
the end of Codex Canon. Ecclef. African, and in Surius Tom. 1.p.588,&c.
Thus much for their Letters,now for the Canons of the African Church
against the Headſhip of the Bishop of Rome. In the 19. Canon, If any
Bishop be accused, the accufer should bring his caufe before the Primate of
the Province. Can. 23. That no Bishop ſhould go beyond the Sea, unless
be bad the conſent of the Bishop of the first feat of every Province. Can.28.
(5) Oubias That Presbyters (c) Deacons, and others, if they have complaint againſt
ήρεσεν, ἵνα οἱ
πρεσβύτεροι
their Bifhips, the neighbouring Biſhops ſhould hear them, and if they would
xoi Sidno- appeal from them, it should not be to the judgments of any beyond the Sea,
vor, y of 291- but to the Primates of their own Provinces, or to a General Council, as reas
wis KalwTe- decreed before concerning Bishops, as for thofe that shall appeal beyond the
egi xaneinoi,
εν τις έχω
Ev als exo- Sea, none hall receive them into Communion in Africk. So alfo Canon
σιν αἰτίας, 125.
εαν τὰ δι
καςήρια μέμφονται τα ιδιών όλιςκόπων, οι γείτωνες ἐπισκοποι ακροάσωνται αὐτῶν: κ
συναιρέσεως το ίδιο επισκόπε, τα μεταξύ αυτών διαθῶσιν οἱ προσκαλέμενοι δι αυτών
επίσκοποι, διὸ εἰ καὶ πεὶ αὐτῶν ἔκκλητον παρέχειν νομίσωσιν, μὴ ἐκκαλέσωνται εἰς τὰ πε
ταν η θαλάσσης δικαςήρια, άλλα προ τις πρωτεύοντας της ιδίων επαρχιῶν, ὡς καὶ τε
την επισκόπων συλλάκις ώριςαι οἱ ἢ πρὸς περαματικά δικατήρια διεκκαλέμενοι, πάρα
Sands ?ev Ty 'Apexy Sexãow is Nowviar. Codex Can. Ecclef. African. Can.28.
~
So far we fee that the Church of God did curb and reftrain the ambi-
tion of the Bishop of Rome, and ftoutly ftood against the invading en-
deavours of afpiring Antichrift. Yet will I add one more, (and fo let
the Councils pafs for this head; that is, against the Univerſal Head, and
that is of a Council at Conftantinople, in the time of Agatho Bishop of
Rome, which was about the year 673, or as others 681, who did
fmartly fnub (the pretended Mother, that is to give Laws to all others)
by making a Law to reach as far, and to bind the Church of Rome, fay-
ing, (d) For as much as we understand that in the City of Rome in time of
(d) Quoniam Lent, they faft upon the Sabbath-days, contrary to the custom of the Church,
intelleximus it is decreed in this Synod, that alfo in the Church of Rome, that Canon
rum civitate, shall be of force without vislation, which faith, if any of the Clergy shall be
in fan&tis found falling on the Lords-day or Sabbath, except one and that only, let him
quadrigefimæ be depofed, but if he be of the Laity, let him be Excommunicated. This the
jejuniis in e- Church of Rome in the heighth of their pride would hardly brook, but
jus Sabbatis you fee as far as this time reacheth, many Councils knew no fuch thing
ter Ecclefia as an Univerfal Head, but oppofed the firft appearance of it.
in Romano-
jejunare, præ-
fticam confue-
tudinem traditam; fan&æ Synodo vifum eft, ut in Romanorum quoque Ecclefia inconcufsè
vires habeat Canon qui dicit: Si quis clericus inventus fuerit in fan&o dominico vel Sabba-
tho jejunans, præter unum & folum, deponatur, fin autem Laicus, fegregetur: Surius in Con-
cil. Tom.2. p.1048. Concil. VI. Conftant. Can: 55. refer. autem ad Canon. Apojtol.66.
To
Serm. VIL
243:
Popery a Novelty: -
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triarcharum
To theſe Evidences fetched from Councils I ſhall add further the
expreffed judgment of two of their own Biſhops, Predeceffors of him,
that first got the title of Univerfal Head, Pelagius and Gregory the Great,
which two did ſo exceedingly inveigh against this title, God in his Pro-.
-vidence fo ordering it, that the following Popes might be condemned
out of the mouths of their Predeceffors; whoſe ſharpneſs of ſpeech
againſt this ufurpation, was occafioned by John Bishop of Conftanti-
nople, furnamed the Fafter, who did affume to himself the title of Uni-
verfal Biſhop about the year 580,about which time Pelagius the fecond
being Bishop of Rome, did write to all the Bishops affembled at Conftan-
tinople in a Synod called by John the Bishop of that Seat,faying, “That
they ought not to acknowledg John as Univerfal Bifhop, unless they
"purpofed to depart away from the Communion of all other Bishops:
Moreover, faying, (e) "Let no Patriarch ufe to profane a Title, for if ( Nullus Pä--
"the chief Patriarch fhould be called Univerfal, the name of a Patri- univerfalitatis:
arch ſhould be taken away thereby from all others; but God forbid vocabulo un--
it ſhould ever enter into the heart of a Chriftian to affume any thing quam utatur,
unto himſelf, whereby the honour of his Brethren ſhould be debafed. quia fi unus
For this caufe I in my Epiftles never call any by that name, for fear left Patriarcha U-.
"by giving him more than is his due, I might feem to take away that citur, Patriar--
"which of right belongeth to him. For the Devil our adverfary goeth charum no-
"about like a roaring Lion, exercifing his rage upon the humble and uen cæteris
"meek-hearted, and feeking to devour now, not the fheep-coats, but derogatur; fed
abfit hoc,abfit:
"the very principal members of the Church. For he (of whom he à fidelis cujut--
writes) "cometh near unto him of whom it is written, This is he which quam mente,
is King over all the children of Pride: Which words I fpeak with grief hoc fibi vel
"of mind,feeing our brother and fellow- Bishop John,in defpight (mark
velle quempi--
am arripere,
his reafons against this Head,) "of the Commandment of our Saviour, unde hone
"the Precepts of the Apoftles, and Canons of the Church, by this rem fratrum
haughty name, to make himſelf his (Antichrists) forerunner,and here- fuorum immi--
by John goeth about (mark Reader,) to attribute to himself all thofe muere ex
things which belong properly to the Head himself, that is, Chrift; quantulacunq
"and by the ufurpation of this Pompous Title, to bring under his tur, &c. Jus
Subjection all the Members of Chrift.----And that they ought to be- Can. Diff.99.cs.
"ware left this temptation of Satan prevail over them, and that they Nullus Patri--
"neither give nor take this Title of Univerfal Biſhop.
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This is a large Teftimony againft, and a full condemnation of both
Name and Office of Univerfal Biſhop,and this by a Biſhop of Rome, be-
fore his Succeffor had ufurped the fame. And I might infer,either that the
following Biſhops of Rome do greatly err in taking to themſelves this
Name and Office, or elfe this Bishop of Rome was fillible and did err in :
a matter of Faith (made now by them neceffary to Salvation) let them :
chooſe which they will (for one they muft) their Principles are woun-
ded by it.
After this Pelagius (for the ufurper was not immediately after him))
fuce
niverfalis di-
parte videa-
archarum,
Glof..
:
244
Serm. VII.
Popery a Novelty.
Trifte tamen
valde eft, ut
di&us frater
pifcopus. Sed
in hac ejus
fuperbia quid
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fucceeded Gregory called the Great, about the year 590, at which time
John the fourth of Conftantinople did ftill perfift in claiming and main-
taining his Title of Univerfal Bifhop; at which Gregory being much
grieved and offended, writes to Conftantia the Empress against it: “Call-
ing the exaltation of one man a defiling of that time, (mark his rea-
fons allo,)"faying far be it that your time ſhould be defiled by the ex-
patienter fe- "altation of one manstermeth it the crooked name of Univerfal(f)and an
ratur, quate- "unfufferable thing, and that by this arrogancy and pride is portended
nus defpe&tis "that the time of Antichrift is now at hand; and that Jobn imitated
omnibus, præ- "him, (Lucifer) who making light of that happiness which he had in
& coepifce- common with the other Angels, would needs afpire to a fingularity a-
pus meus fo❝bove all the reft. And to the Emperour writing, faith, "That all thofe
lus conetur who have read the Gofpel know well that Peter (mark Reader,) is not
appellari E-
"called the Univerſal Apoftle, and yet behold, my fellow-Priest John
feeketh to be called the Univerfal Bishop. I am now forced to cry out,
"Oh the times! and Oh the manners of men! Europe is now expofed
aliud nifi pro- "for a prey to the Barbarian, and yet the Priefts who fhould lie along
pinqua jam "in the duft upon the pavement, weeping and rolling themſelves in
Antichrifti
alhes, do feek after names of vanity; and boaft themſelves of their
tempora de-
fignatur? quia "new-found (this is a Novelty in the judgment of a Bishop of Rome,) and
illum videli "prophane Titles. And in oppofition to this pride of John he was the
cet imitatur, firft Bishop of Rome that took this Title, the Servant of Servants, which
qui fpretis in
Title his Succeffors in feigned humility fill ufe, though they ufurp the
fociali gaudio
Angelorum Title of Univerfal Biſhop, in oppofition to which he did fo ftile himſelf,
legionibus, ad and in exceffive pride have added to themfelves fince many pompous
culmen cona- Appellations.-----Again, faith the fame Roman Bishop, “Now the King
tus eft fingu- "of Pride is at the gates, and which I dread to ſpeak, an Army of Priefts
laritatis e- "and Biſhops ftands ready to receive him; calls it a fuperftitious and
Unde per om- "haughty name of Univerfal Bishop.----Never may fuch foolery befal
nipotentem us; call an Univerfal Biſhop (very true,) an Univerfal Enemy. And
dominum ro- again, "I fpeak it boldly, that whofoever calleth himself, or defireth
go,ne pietatis to be called by others, the Univerfal Bishop, is in his Elation of mind,
pora permit "the forerunner of Antichrift, becauſe that in like Pride he preferreth
tatis unius "himſelf before others; Like, I fay, for as that wicked One would feem
hominis elatio cc as God, above all men,fo will this Man exalt himſelf above all Biſhops.
He plainly faith, "That none of the Bishops of Rome did ever affume
perverfo vo- "that word of Singularity, &c. And this fame Gregory writing to John
rumpere,
veltræ tem.
one maculari,
neque tam
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cabulo ullum
quoquo modo præbeatis affenfum, &c. Gregor. Mag. ad Conflant. lib.4. Epift.34. Cundis Evan
gelium Scientibus liquet, quod Petrus Univerfalis Apoftolus non vocatur, & vir fan&tiffimus
confacerdos meus Johannes vocari Univerfalis Epifcopus conatur, exclamare compellor, ac dicere,
O tempora! O mores ! & tamen Sacerdotes, vanitatis fibi nomina expetunt, & Novis
ac prophanis vocabulis gloriantur, &c. Nullus Romanorum Pontificum unquam hoc fingulari-
tatis vocabulum aflumfit, nec uti confenfit, &c. Quis eft ifte, qui contra ftatuta Evangelica,
contra Canonum decreta, Novum fibi ufurpare nomen prafumit? Idem, ibid. ad Mauritium.
Epift. 32.
of
Serm. VII.
245
Popery & Novelty.
of Conſtantinople, (8) deals roundly and plainly with him, faying, “When (g) Qui enim
thou waft called to the Office of a Bishop, thou faidft, That thou wert indignum te
not worthy to be called a Bishop, and now thou wouldeft have none a effe farebaris,
Bishop but thy felf. What wilt thou anfa er unto Chrift, who is
the true Head of the Univerfal Church, in that day of Judgment, fee- vocabulo ap-
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&c. nec ftulto
ac fuperbo
ing that by this name of Univerfa! thou feekeft to enthral all the Mem- pellari con-
. bers of his Body unto thy felf? whom doft thou imitate herein fave fentias,
..
&
66
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S.
only him, who in contempt of thofe Legions of Angels, which were ut cuncta bre-
his fellows, fought to mount aloft to the top of Singularity, where he
might be fubject to none, and all others fubject unto him?
vi cingulo lc-
cutionis aft-
ringam: fan&i
ante legem,
fan&i fub lege, fancti fub gratia, omnes hi perficientes corpus domini, in membris funt Ecclefæ
conftituti, & nemo fe unquam Univerfalem vocare voluit, &c. Idem ibid. ad Johan. Conftantinop.
Epift. 38.
.
•
potentis Dei
But did not he raife all this ftir, and make all this oppofition becauſe
John had prevented him becauſe he had not this name and title himſelf,
(b) fince as he is faid to be the best of all the Bishops of Rome that came (b) Nunquid
after him, fo the worst of all that were before him. Let alone what his heart go, hac in re
piiffime do-
and end was, and hear what he faith, writing to Eulogius Bishop of mine propri-
Alexandria, (i) "You have been careful to advertiſe me, that you for- am caufam
"bear now to write unto any by thofe proud names which do fpring defendo? nun
meerly from the root of vanity, and yet fpeaking to me, you fay [as lem injuriam
quid fpecia-
"you commanded],Let me I pray you hear no more of this word com- vindico ? &
"mand; for I know well enough what I am,and what you are; in de- non magis
gree you are my Brethren,and in manners you are my Fathers: where- caufam omni-
"fore I commanded you nothing, only I advifed you, what I thought & caufam U-
"fitteft to be done; and yet I do not find that you have perfectly ob- niverfalis Ec-
"ferved that which I defired to leave deepeſt graven in your remem- clefiæ ? Idem
"brance; for I told you, that you ſhould not write in any fuch manner ad Maurit.
Epift. 32.
"either to me, or to any other, and yet in the very Preface of your Epi-
(i) Indicare
Ale, you call me by that name of pride and vanity, Univerſal Pope; veftra beati
"which I would entreat you to forbear hereafter, fecing that your felves tudo fiuduit,
lofe, whatſoever you give unduly to another. For my part I feek to &c. Nam dixi
nec mihi vos,
encreaſe in Virtues, and not in vanity of Titles; that addeth nothing nec cuiquam
"to my honour, which I fee taken from my Brethren; my honour is alteri tale ali-
the honour of the Univerfal Church, and the found vigor of my Bre- quid fcribere
"thren.------ For if you call me Univerſal Pope, you deny your felves to debere,& ecce
in Præfatione
be that which indeed you are, in that you call me Univerſal. But
Epiftolæ,
God forbid, let us rather put far from us thefe words, which do puff quam ad me
up to pride and vanity, and woundeth Charity to the death.
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56
ipfum qui
prohibui, di-
rexiftis, fuperbæ appellationis verbum, Univerfalem me Papam dicentes, imprimere curaftis.
Quod peto dulciffima mihi fan&titas veftra ultra non faciat, &c. Idem Epift. lib.7. Epiſt.30. Leg,
eriam ejufdem de eodem Epiftolarum, Lib.4. Epift. 36. & Lib.6. Epift. 5. & 24. & 28. et 30,
31.
Kk
This
246
Serm. VII.
Popery a Novelty.
$
This is that Gregory, Bishop of Rome that was fo vehement in his
writing against the name and office of Univerfal Bishop, that after his
death the Romanists would have burnt his Works had not one Peter a
Deacon reftrained them by affirming to them, That he often faw the
Holy Ghoft in the form of a Dove fitting upon the head of Gregory.
while he was writing of them. This is that Gregory that fo earneft-
ly cried down an Univerfal Biſhop, that Pope Gregory the 13th. could
not answer but by giving this Gregory the fat lie. Pleffem.
But what follows from that learned Authoritative confutation? but
that the Biſhop of Rome is fallible and may err; for if Gregory the Great
did ſpeak truth, then Gregory the thirteenth did ſpeak falſe, in ſaying his
Doctrine was a lie. If Gregory the thirteenth did ſpeak true, in ſaying
the other did lie and that in a matter of Faith made neceffary to Salvati-
on, then did Gregory the Great greatly err, in a matter that concerned
the Univerfal Church. Let them take which they will, their Infallibility
lyeth in the duft; for it will much puzzle his Holinefs to reconcile the
parts of a contradiction. Let him try his skill that both Gregories might
in this be found true.
I have borrowed ſome Paper to be a little the larger in this, both from
Councils, and in tranfcribing the words of theſe two, 1. Becauſe this
is the Main HEAD and Hinge of our Controverfies. 2. Becauſe theſe
two were their own, and yet against them. 3. Because it makes it plain
that to fix hundred years the Bishop of Rome was not Univerfal Head, for
at that time it was difclaimed by themselves, as you fee. 4. Becauſe the
English Reader that underftandeth not Latin Authors, might be fatisfied
from their own mouths that univerfal Soveraignty of the Bishop of
Rome is not fo old as to come up fo high as fix hundred years after
Chrift.
But when was this Title firft affumed? and by whom was it firft con-
ferred upon the Bishop of Rome, to be called Univerfal? that you
might know when and how he got up into the Chair.
You have been told before that Gregory the Great did write Letters
to Maurice the Emperour in the Controverfie betwixt him and John of
Conftantinople about the name Univerfal. This Emperour Maurice falling
into diſlike among the Soldiers, one Phocas a Centurion made himſelf
Captain of thofe that did mutiny, and was afterwards by them pro-
claimed Emperour; Maurice feeing this fled away with his Wife and
- Children. Phocas was Crowned, and purfueth after his own Mafter
Maurice, overtakes him, flew his Wife and Children, or fome of them
before his eyes, and afterwards cauſed him to be murdered alfo. Mark
that this Phocas was a vile Traitor, and a Murderer of fuch an excel-
lent Emperour and virtuous Man, as Hiftorians fay, that Maurice was.
A while after that Phocus was Emperour, Gregory that was Bishop of
Rome and oppofed the 'Title of Univerfal Head, departed out of this
life, and Sabinian a malicious detractor of Gregory and his Works fuc-
ceeded
Serm. VII.
247
Popery a Novelty.
ceeded him, and continued Bishop of Rome ſcarce two years, after whom
fucceeded Boniface the third, about the year fix hundred and five, who
lived not (as fome fay) above eight moneths, or as others but a year,
after he was Biſhop of Rome, but in that time he obtained what he aim-
ed at, for the Murther committed by Phocas upon the Empereur Mau-
rice, being not approved of by the Bishop of Conftantinople, he feeking
to eftablish himſelf in the Empire (gotten by blood, by the Friendship
of the Bishop of Rome, Boniface making great offers of his fervice to
Phocas, took this opportunity to defire of him that he and his Succef-
fors after him, ſhould be called Univerfal Head of all the Churches of
Chrift, and that the Church of Rome thence forward fhould have the
preheminence, and be Head of all other Churches; this murdering
Phocas, and this afpiring Boniface agreeing to help one another, the Bi- (b) Quo tem-
ſhop to ftrengthen him in his Empire got by Rebellion; the Emperour pore intercef-
Phocus quickly grants that he fhould be the Univerfal and head-Bishop ferunt quorum
over all Chriftian Churches. And this is acknowledged by their own fomenta inter
Hiftorians. (k)
quæ-
dam odiorum
eundem Pho-
cama Imp. atq;
Cyriacum Conftantinopolitanum. Hinc igitur in Cyriacum Phocas exacerbatus in ejus odium Im-
periali edicto fancivit, nomen Univerfalis decere Romanam tantum modo Ecclefiam, tanquam
quæ caput, effe omnium Ecclefiarum,folique convenire Romano Pontifici; non autem Epifcopo
Conftantinopolitano, qui fibi illud Ufurpare præfumeret. Quod quidem hunc Bonifacium Papam
tertium ab Imperatore Phoca obtinuiffe, cum Anaftafius Bibliothecarius, tum Paulus diaconus tra-
dunt. Spondan, Epitom. Baron. Annal. in Annum 606.
From all which you clearly fee, firft, that it was not till after the fixth
bundred year from Chrift that the Bishop of Rome had this Title con-
ferred upon him. Secondly, that he came not to it by divine right, not
made fo by God, nor called and chofen to it by a General Council of Fathers,
but by a Traytor and a Murderer. The Pope giving his help to keep
the ufurper in the Saddle, by way of requital this wicked and Tyran-
nical Emperour lifts the Pope up into the Chair. A couple well (Oh no
mifchievously) met to do Offices for each other, but both eminently in-
jurious to others by their ufurpations, the one in the State, the other
in the Church.
As his Name and Office of Univerfal Bishop is new, fo are thofe o-
ther accumulative, pompous, and fome of them blafphemous Titles,not
fit to be given to any mortal man. For of old it was not fo, for Peter
whofe Succeffor he pretends to be had no fuch Names nor Titles, but
ftiled himself a fellow Presbyter, 1 Pet.5.1. (1) And the Canons of the (D)"se
African Church of old were that the Bishop of the firft Seat (that was pornsnade-
Rome) ſhould not be called Prince of Priests, or head-Priest, or any fuch like deas &wisko-
δρας ἐπίσκο-
τον μὴ λέγε
name, but only the Bishop of the first Seat. Caranza (m) in his Annotati-
at Easor
on upon this Canon, faith, That the African Church could not give a spear #
ακρον ἱερέα,
ἤ τοιό τροπον τί ποτε, ἀλλὰ μόνον ἐπίσκοπον ἢ πρώτης καθέδρας. Codex Canon. Ecclef.
Afric. Can. 39. (*) Caranz. Sum. Concil. Carthag.3. Can.26.
Kk 2
Laws
248.
Serm. VII.
Popery a Novelty.
Laws to the Univerſal Church, and therefore by this Canon neither did
nor could forbid the calling of the Bishop of Rome, Prince of Priests, &c.
But they could Decree, That they would never call him fo, nor own
him for fuch, which fhews that by them he was hot fo advanced. But
(1) Nec eti- their own Canon Law (*) forbids that the Biſhop of Rome ſhould be call-
am Romanus ed Univerſal. And the fixth Council at Conftantinople (o) ratifying the
Pontifex Uni- Decree of the 150 Fathers formerly affembled in that City, and of the
appellandus. 630 Fathers affembled at Chalcedon, did alfo agree with them and de-
Diftinct. 99. c. cree, That the Biſhop of Conſtantinople ſhould have equal Friviledg with
the Biſhop of Rome, and have equal Power in all Ecclefiaftical matters
(0) Surius in with him, only that he be the fecond to the Bishop of Rome, and after
Concil. Tom.
2. pag. 1046. the Bishop of Conftantinople, the Bishop of Alexandria ſhould have the
Concil. Con- next Seat, and next to him, the Bishop of Antioch, and next to him
ftantinop. Can. the Biſhop of Jerufalem. By all which appears that the Biſhop of Rome
36.
verfalis eft
nec etiani.
was not Head of all the reft, the Prince of Priefts, but that all the re-
ſpect that he had above the reft, was to fit down in the firft Seat,which
is nothing at all to his Univerfal Jurifdiction, and then he had not thofe
Jus Canonic.i. Titles that now are given to him. 1. As Head over all Priefts, as a
Dift.96.c.ego. King is over his Judges. 2. The Vicar of Saint Peter; though now
c. Conftantinus. they fay not the Vicar of Peter properly, but Vicar of Chrift properly
2. Diſtinct.63.
3. Juris Ca- and Succeffor of Peter. 3. Moft mighty Prieft. 4. That he hath all
non. pars 2. Laws in the cheft of his breft. 5. Chief Magiftrate of the whole
cauf. 25. queft. World. 6. That his Sacerdotal dignity as far excelleth Kings and Em-
perours, as Gold excelleth Lead. 7. That all the Earth is his Diocefs
Pontifex, qui and he the Ordinary of all men, having the Authority of the King of
jura omnia in all Kings upon Subjects. That he is all in all, and above all. 8. If thoſe
Scrinio pec- things that I do, be faid to be done not of man but of God, what can
oris fui cen- you make of me but a God? and the Prelates of the Church being ac-
fetur habere, counted of Constantine for Gods, I being above all Prelates by this rea-
Decret. P. Bo- fon am above all Gods.
1. c. null.
4. Romanus
Sexti.
nifac. 8. c. li-
cet.
5. Decret. lib.6. Bonifac. 8. in Proæmio. 6. Diſtin&t. 95. c. duo. 7. Gloſ. in c.11. queſt.
3. fi mimicus. 8. Decret. de Tranflat. Epifc. cap. quanto.
(p) Ecclef.
Hift. lib. 5..
proxm.
(g) Caranz
Sum. Concil.
p. 824, 825.
F
Likewife the Power of the Pope over General Councils is a new
Power, it was not fo of old; he had not the Power of calling Councils,
but it did belong to, and was done by Civil Magiftrates. The first Gene-
ral Council of Nice was affembled by the Authority of Conftantine the
Great; the Second at Conftantinople was called by Theodofius the elder ;
the Third at Ephefis by Theodofius the younger; the Fourth at Chalcedon
by Valentinian and Martian, &c. Hiftorians tell us that when once the
Emperours began to be "Chriftians,from that time forward the Church-
affairs depended upon them, and the greatest Councils were affembled,
and fo ftill are, at their appointment. (p) So Socrates. And the Coun
cil of Constance, (which Caranza (q) faith was General, and in the time...
of Pope John 24, which was after the year 1400, mark how lately,
and
Serm. VII.
249
Popery a •
Novelty.
and did depofe three Popes, Gregory 12th, Alexander 5th, John 24th.) (r) Primo de
and again in the Council of Bafil, which began in the year 143 1,mark clarat Syao-
dus, quod
till how lately), in both thefe it was decreed, (r) That a Synod hath its ipfa potefta-
power immediately from Christ, which every one of what ftate foever or digni- tem à Chrifto
ty be be; yea, even the Pope himſelf ought to be obedient, which if they be immediate
not, but shall contumacionfly contemn the Decrees, Statutes, and Ordinances habet,cui qui-
libet cujuf-
of the Council, except he repent shall fuffer condign punishment, though it be
cunque ftatus
the Pope himself. And this Council of Conftance was confirmed by Pope vel dignitatis,
Martin the fifth, Seff. 45. and the other at Bafil by Pope Nicolas the etiamfi Papa-
lis exiftat, o
fifth.
bedire tene-
18.
By all this it doth appear that the main effential point of Popery is a tur, &c. Conce
meer Novelty, having not its original till after the fixth hundred year conftan.Ses.4,5-
after Chrift, and not got up to its full power till feveral hundred years & Conc. Bafil.
after this. So that I may (as Voetius doth) confidently affirm, that in Se.2. & 16.
the first fix hundred years, there was NO CHURCH, NO ONE
DOCTOR, NO ONE MARTYR, NO CONFESSOR, NO ONE
FAMILY, NO NOR CNE MEMBER OF THE CHURCH,
NEITHER IN THE WEST, NOR IN ANY OTHER PART
OF THE WORLD, THAT WAS PROPERLY AND FORMAL-
LY A PAPIST. What is then become of the ANTIQUITY of PO-
PERY? and this I bottom upon this foundation, becauſe there cannot
be fo much as one [Formal] Papift, where the Effentials of Popery
are not; as where the Effentials of a man are not, there is no man a-
Atually exiftent, but the Pope as Univerfal Head is the Effential part of.
the Popish Religion, without which (according to their Doctrine) the
Church is no Church, nor any one a Member thereof that doth not
own him and fubmit unto him. Therefore the Pope not being till after
the fixth hundredth year, fo long there was not one Papift (formally
and properly) in the whole World.
:
(s) Syricius
This being the main Pillar of Popery I have infifted the longer to prove primus Sacer
the Novelty of it; for this falling, the whole Fabrick tumbleth down: dotibus & Di-.
as therefore it is not neceffary that I ſhould be fo large in the reſt, ſo for
want of more room and paper I muſt be conſtrained to contract and lutis 388.
but name what follows.
aconis circi-
ter annum fa-
J
tificatum Gre...
Sacerdotibus
conjugio in-
Secondly. The forbidding of Minifters Marriage is a meer Novelty. For terdixit,
as their own (s) Authors fay, Syricius Bishop of Rome that lived abour non ante Pon-
the year 388, was the firft that did forbid it; yet it was not then re- gorii 7, Ann..
ceived and practiced as a duty for them to abftain from Marriage, but 1074, conna
liberty of Marrying was never denied them till Gregory the 7. came to bium adimi
be Pope in the 1074, who yet was refifted, as one that brought in a occidentali-
new cuftom, never received before, and the Bishops of Italy, (t) Ger- bus potuit.
many and France met together, and for this decreed that he had done Polyd. Virg. de
against Chriftian piety, and depofed him, for that among other things Ingent. rer.
he had divorced Men and their Wives, denying fuch as had their law-
lib. 5. cap.4.
ful Wives to be Priefts; when yet at the fame time he admitted to the
(t) Magdeb.
cent. 11. pagi.
Altars, Whoremongers, Adulters and Inceftuous perfons..
Bellar- 389.
250
Popery a Novelty.
y
Cul. Tom. I.
art.2.in Bellar:
de cleric. lib.
1. cap. 18.
Cập.18.
4
Serm. VII.
(u)Aquin.2da. ··· Bellarmine himſelf and other (u) Popish Doctors do grant, yea he
2de.Q88.art. proves by Arguments that by the Law of God it is not forbidden that
11. Cajet.Opuf Minifters fhould Marry, and that for many hundred years the Church
Tract.27. So- of Rome permitted Greek Priefts to have and dwell with their Wives.
tus lib. 7. de Thirdly. That Religious worshipping of Images hath not been of old in
Juftitia Q.6. the Church of God, nor received and owned by Councils, (for what parti-
cular perfons and hereticks in this point have done is not in this Con-
troverfie fo much to be minded) nor practifed in the Church for fome bun-
dred years after Christ, there is fufficient evidence. Bishop Uber in his An-
fwer to the Jefuits Challenge, faith, It might well be concluded that.
Images were brought into the Church partly by lewd Hereticks, partly
by fimple Chriftians newly converted from Paganism. The Gnoftick
Hereticks had Images, fome painted in Colours, others framed of Gold
and Silver, and other matter, which they faid were the reprefentations
of Chrift, made under Pontius Pilate, when he was converfant here a-
mong men; and though Eufebius (w) makes mention of the Images of
Paul and Peter, and of Chrift, yet there he calls it an Heathenish cuftom.
But they were ſo far from worshipping them in the Primitive times,
that a Council (x) of ancient Fathers did decree about the year 325,
That Pictures ought not be in the Church, left that which is worshipped or
adored ſhould be painted on walls. Which Law made by this Council,fet
Melchior Canus (y) the Papiſt in ſuch an heat, that he alone would con-
demn all them not only of impru lency but impiety for fo doing, for
denter modo,
the poor man could not otherwife anſwer it.
verum etiam
impie, à Con- In the first four General Councils there is nothing for the worship-
cilio Elibertino ping of Images, which reached to the year 451, and yet if they had
lata eft de been of that opinion they had had occafion from what was done in the
tollendis ima- Elibertine Council, being about the fame time that the Nicene Council
loc. Theolog. was, and before the other three.
(w) Eufe. Eccl.
Hift.l.7. c.18.
(x) Concil.
Elibertin
(1) Illa lex
non impru-
ginibus. Canus
lib. 5. cap.4.
concluf.4.,
T
And it ſhould ſeem that they were not worshipped in the Church of
Rome it felf for fix hundred years after Chrift, by the Epiftle of Gregory
(7) Indico du-
the Great toSerenus Biſhop of (z). Marſeilles,who had broken down Ima-
dum ad nos
ges, and call them out of his Church, when he perceived ſome to be-
perveniffe
quod fraterni- gin to dote upon them too much, whom though be reproves for breaking of
tas veftra quof them, yet him he commends för his Zeal,that nothing made with hands fhould
dam Imagin he worshipped.-----you ought to restrain the people from worshipping of them,
um adoratores that though the people might have had them, whereby to gather the know
aſpiciens, eaf-
dem Ecclefiæ ledg of the Hiftery, but might not fin in worshipping the Picture. Judg if it
Imagines con- were likely that at that time Religious Worship was given to Images at
fregit atque Rome, when the Biſhop thereof condemned it for a finful thing,and com-
mends others for being against it. And though Cardinal Bellarmine
was of opinion, That it is lawful to picture God in the Church in the shape
projecit, &
quidem ze-
lum vos, ne
quid manu fa-
Aum adorari poffit,habuiffe laudavimus. Tua fraternitas, ab earum adoratu populum pro-
hibere debuit;& populus in Pi&uræ adoratione minime peccaret. Greg. Mag.Epif. lib.7. Ep.109.
of
Serm. VII.
25.1
Popery a Novelty.
of a man, and the Holy Ghost in the form of a Dove, yet a greater and one
more ancient than he was againft it, namely, Pope Gregory the ſecond,
(a) whofe Epifle is related by Baronius upon the year 726, whence it (a) Cur tan-
feems there was no fuch Picture in the Church of Rome at that time, for dem patren
domini Jefur
faith that Pope, In the Church God is not repreſented before mens eyes, and
that the Father of our Lord Jefus Chrift is not drawn in colours,because Gods fubjicimus ac
nature cannot be painted out, or put in fight.
non oculis
fit non novi-
pingimus?
Moreover at a Council of 338 Fathers held at Conftantinople in the quoniam quis
year 754, they were folemnly condemned; and when they were fet
by the fecord Council at Nice in the year 787, were degraded again
their honour by the Council of Francfort in the year 794.
up
vimus, Deique
of natura fpect-
anti proponi
(b) Durant purpofely fets himself to give us all the Councils that non poteft ac
have approved the ufe and veneration of Images; and faith, the firit Pingi.
(b) Durant, de.
that did was the fixth Council at Conftantinople (which was in the time ritib. p.31...
of Pope Agatho about the year 673), and quotes the 83, but it is, the
(c) Chrifti
82 Canon, (c) where the Picture of Chrift is commanded to be made in Dei noftri in-
the ſhape of a Man, but turning to the place I find plainly that this ftar hominis
Canon doth not at all command any Worfhip to be given to it, but characterem
only as Hiftorical, that is nothing to the Popish caufe of worshipping of etiam in Ima-
ginibus dein-
them. Another (faith he) is a fecond Nicene Council, which yet was ceps pro vete-
787 years after Chrift, ſo that this might pafs for a Novelty.
ri agno ftatui:
jubemus, uc
per ipfum verbi Dei humiliationem mente comprehendentes, ad memoriam quoque ejus in carne.
converfationis, ejufque paffionis, & falutaris mortis deducamur, ejufque quæ ex eo facta eft mun-
do Redemptionis. Conc. Conftant. VI. Can.8 2.
Orthodoxus,
riffima fiebat·
Fourthly. The Doctrine of Purgatory,by the confeffion of Papiits them- (d) Nemo
felves is ranked among the Novelties brought into the Church; for one certe dubitat
of them faith, (d) No true Believer now doubts of Purgatory, whereof not- an Purgatori
withstanding among the ancient there is very little or no mention at all. The um fit,de quo:
Greeks alfo to this day do not believe that there is a Purgatory; let who will tamen apud
read the Commentaries of the ancient Greeks, and ſo far as I fee, he shall Prifcos, nulla
find very rare fpeech of Purgatory, or none at all. And the Latins did not all vel quàm ra-
of them together receive the truth of this matter, but by little and little; nei- mentio; fed
ther indeed was the faith either of Burgatory or Pardons ſo needful in the & Græcis ad
Primitive Church, as now it is. Thus far a Papiſt, and an ingenuous one
hunc ufque
too, which is rare to find, that will without Partiality fpeak the truth. diem, non eft
Which Bellarmine doth not ufe to do, for he faith quite contrary, That &c. Joban. Roll.
all the Fathers (e) bob Greek and Latin have conftantly taught from the apud Polyd.
Apofbles times that there is a Purgatory. And this Cardinal is in fuch a Virg.de invents.
heat for Purgatory-fire, that he faith, That it is a Doctrine of Faith, fo verum, lib.8.
that be that dath not believe it, shall never come to it, (no harm if he do (el Billar. de
(c)
not, I ſuppoſe it is no defirable thing to be in pains no less than the pains Purgat. lib. 1.
of Hell, though thorter,) but will be always tormented in the flames of cap.15.
Hell. But the beft of it is, that it is but a Cardinal, not the Scripture.
that faith fo. But I will fet another Papift upon Bellarmines back, and
>
creditum effe,.
cap. 1.
·
ftanding
252
Serm. VII.
Popery a Novelty,
thoris noftri
à carnis no-
&
(f) Alphonf, de ftanding betwixt the two let him fhift for himself, and get out as well
Caftro, adverf. as he can, they are the words of Alphonfus, (f) Concerning Purgatory
hæref. lib.8. there is almoſt no mention made by the Ancients, efpecially the Greek Writers,
titul. Indul- for which reaſon to this very day the Greeks do not believe that there is a Pus-
gentia.
(8) Auguft. de gatory. It is true that many of the Fathers fpeak of a Purging-fire,both
civitat. Dei, in this life, and after; but by the Purging-fire in this life they undere
lib. 22.cap. 13. ftand afflictions. So Augustine, (g) We confefs that in this life there are
(b) Quia au- Purgatory pains, as lofs of friends, and the calamities of this life. Sa
alſo of a Purging-fire after this life, through which they make all Saints
gratia redem-
to paſs; by which fire they understand, the laft day of Judgment; but
pti fumus,hoc
jam coeleftis the Popish Purgatory is another thing, not invented in the days of Gre-
muneris ha gory the firft, who did write in the end of the fixth age, faying, (b)
benas,ut cum Because we are redeemed by the Grace of our Creator, fo much we have of
ftræ habitati- heavenly gift, that when we are with-drawn from the habitation of our flesh,
one fubtrahi- me are presently brought to the heavenly recompence. And though in the
mur, mox ad Writing of this Pope there is fome mention of Purgatory for ſmaller
cæleftia præ- Sins, yet it is not the fame that the Papifts now affert; for in his Dia-
mja ducamur.
Gregor. 1. in logues he fpeaks of the Purgation of Souls in Baths, in Rivers, and
Wind; and it was firft bottomed upon Vifions and Revelations,and fain
Job 20.
(i) Gregor.lib. ed Stories of departed Souls appearing to others in this life, two of
4. Dialog.cap. which I had Tranflated,but I find they are too large for want of room)
to be inferted; the one is to be found in (i) Gregories Works, the other
in (k) Bedes Hiſtory in the year 671, and both in the Magdeburgenfes.
But above 200 years after thefe pretended Vifions,the Council of A-
(1) Magdebur. quifgran (m) do fhew that this was not a general received Doctrine,who
Centur.6. pag. fhew how men are puniſhed after this life; for they fum up all the pu-
693. Cent.7. nifhments inflicted by God for fin to this life, and they mention two
pag. 573,574.
(m) Capit. A ways, but the third (fay they) after this life, is very fearful and terrible,
quisgran. Conc. which by the moſt juſt judgment of God fhall be executed, when he shall fay,
ad Papinum depart from me ye curfed into everlasting fire. prepared for the Devil and bis
3. quoted by Angels. And yet further, to diſcover the Novelty of Purgatory, that it
Biftop usher. was above a thousand years but the opinion of fome particular men,and
Anfw. to Jef. not an article of Faith generally received; the faying of Otto Frigenfis
Chall. p. 177.(n) writing in the year of our Lord 1146, giveth evidence; his words
(n) Effe apud be thefe, That there is in Hell a place of Purgatory, wherein fuch as
inferos locum « are to be faved are either only troubled with darkneſs
55.
(k) Bed. Eccl.
Hiftor. lib. 5.
cap. 13.
Mifl.lib.1.cap.
Purgatorium,
66
or de.
in quo falvan- "cocted with the fire of Expiation, SOME do AFFIRM, (mark
di vel tene- Reader), all did not teach ſo, nor the moft; "Nor, faith he, many, but
" fome only.
bris tantum
afficiantur, vel
Fifthly. That the Popes Indulgences are a meer Novelty, that the Church
expiationis
igne deco-
of God for many hundred years knew nothing of, we need look_no
quantur, QUI- further evidence than the plain confeffion of Papists themselves, amongſt
DAMafferunt, whom I find Alphonfus making plain and full confeflion, about theſe
Otto Frig. lib. Indulgences and Popes Pardons, faying, "That of all the matters treated
apud eundemn, of in his whole Book, there is not one that the Scripture is more filent in, not
8. Chro. c.26.
•
972
1
Serm. VII.
253
Popery a Novelty.
one that the ancient Writers Speak lefs of. (o) Though he would not have (0) Inter om-
them therefore to be flighted,becauſe the use of them hath been but lately re- nes res de
ceived, becauſe (mark what he faith,) many things are known to pofterity, quibus in hoc
which the ancient Writers were altogether ignorant of. What need we won- opère difpu-
der then, if this be fo in the matter of Indulgences, that among the Ancients tamus, nulla
eft quam mi-
there is no mention of them at all? really this did me good to read, for I
nus aperte fa-
love and like that men fhould be ingenuous, and fpeak the plain truth. cræ literæ
Yet when I read further, and ſaw that he doth acknowledg nothing for prodiderint,&
it in the Scripture, nor in the ancient Fathers; yet that thoſe that ſet light
de qua minus
vetiti Scrip-
by them, or deſpiſe them, ſhould be judged bereticks, I thought 'twas 100 tores dixe-
much heat in him. This Papift makes no attempt at all to go higher rint, neq; ta-
than Pope Gregory the firft, in the latter end of the fixth age, when (he men hac oc-
faith) It is faid that be granted fome Indulgences; and from thence he cafione funt
flides as far as the Lateran Council, which was in the year of our Lord dæ [Indulgen-
1215, (fo Caranza,) and from thence to the Council of Conftance un- tiæ quod ea-
der Pope John 24, which was after the year of our Lord 1400. So late; rum uius in
and this is all the Antiquity that he doth pretend unto, from whofe con- Ecclefia vide-
feffion we might ſafely place this among the young Doctrines and pra- ceptus: quo«
ctices held and uſed in the Church of Rome:
condemnan-
atur fero re-
niam multa
hunc modum
cos nulla fit
de
But let us try another of them whofe bufinefs in his Book is to give funt pofterio-
the first rife, and beginning of things. (p) He also attempts not to rife ribus nota,
higher than the fixth hundredth year, to the former Gregory; but there quæ vetufti
illi Seriptores
he finds little to faften upon, and therefore ſteps preſently back to Boni- prorfus igno-
face the 8, who he faith was the first that brought in the Popish Ju raverunt.
when he gave Pardons to thofe that vifited the Apoftles Temples,in e Quid ergo
year 1300, which Jubilee he commanded fhould be obferved every hun- mirum fi ad
dredth year. But when fifty years were almoft expired, Pope Clement contigerit de
the fixth ordained this Jubilee fhould be every Fifty year, for as much Indulgentiis,
as mans age would not reach the hundredth year. Laftly, Pope Sixtus ut apud prif
the fourth (about 1471,) or as my prefent Author 1475, brought it to dis mentio
every 25. year; and then (I pray thee Reader mark) the uſe of Pardons, Eels
Etfi pro
which they call Indulgences, began to be famous, which Pardons for what Indulgentia-
caufe, or by what authority they were brought in, or what they be good for, rum approba
doth much trouble our Modern Divines to fhew. Reader, is not this a plain tione facræ
cafe? can we defire clearer evidence of the Novelty of the Popes Par- teftimonium
Scripturæ
dons, by which he beguiles fo many Souls, and gets fo much money in- apertum defit,
tamen qui
contemnit, hæreticus merito cenfeatur, &c. Alphonf. de Caftro adver. hæref.lib.8. titul. Indulgentia
(p) Bonifacius octavus.primus omnium Jubileum retulit, anno qui fuit Mccc falutis humanæ,
quo pænarum remiffionem iis præftabat, qui limina Apoftolorum vifitâffent. Idem autem
Pontifex Jubileum centefimo quoq; anno fervari mandavit. Quinquagefimo poft inftante anno
· Clemens fextus fanxit Jubileum quinquagefimo quoque anno, cuni atas hominis vix Jubileum illum
centum annorum attingere poflit. Poftremo Sixtus ejus appellationis quartus Jubileum ad vi-
gefimum quemque annum reduxit, primufque celebravit, qui fuit annus MccccLXXV falutis, ac ita
veniarum quas Indulgentias vocant, jam tum ufus celebris effe cæpit, quæ qua de caufa, quave ex
authoritate introdu&tæ fuerint, aut quantum valere videantur, noftri recentiores Theologi ea de re
egregie laborant; ego vero originem, quod mei eft muneris, quæritans, non reperio ante fuifle,
quod fciam, quam divus Gregorius ad fuas ftationes id præmii propofuerit. Palidor. Virgil, de în-
went. rerum lib·8. cap.1.
LI
to
254
Serm. VII.
Popery a Novelty.
quod earum
(4) Muitos
to his treafure; and being fo much in the dark himſelf, he confults año
fortafle mover ther to feek relief; and the third faith,(q) It may be many will put no great
Indulgentiis trust to thefe Indulgences, because their ufe is but lately come into the Church,
iftis non ufq; and is fo found but a little while ago, to whom I fay, it is not certain
adeo fidere, who first began them (and he can, doth, go no higher than the fixth hun-
ufus in Eccle- dred year, and then he ſpeaks fparingly,) there was SOME ùfe of then,
fia videatur and doubtingly, for he gathers it only by confequence. But this Popish Au-
recentior, & thor whom before we cited, confeffing the Novelty of Purgatory, doth
ro apud Chri- alfo himſelf conclude, from thence follows the Novelty of Popish Par-
dons; for faith he, (r) As long as there was no fear of Purgatory no man
tus, quibus fought Indulgences, for all the account of Indulgence depends on Purgatory.
ego refpon- If you deny Purgatory, what need of Indulgences? Indulgences began after
conftare à quo
men were frighted with the pains of Purgatory. Thus out of the mouths
primum tradi of thefe three Witneffes of their own we might let this pafs for one of
cæperint, fuit the younger fort, and fet it amongst its fellow s.
admodum fe-
ftianos reper-
deo,non certo
tamen, non-
nullus earum ufus, ut aiunt, apud Romanos vetuftiffimus, quod ex ftationibus intelligi poteft.-
(r) Quamdiu nulla fuerat de Purgatorio cura, nemo quafivit Indulgentias, nam ex illo pender
omnis Indulgentiarum exiftimatio. Si tollas Purgatoriumi, quorfum Indulgentiis opus erit? Cape-
runt igitur Indulgentiæ, poftquam ad Purgatorii cruciatus aliquandiu trepidatum eft. Johan.
Roffen. in Luther, ibid.
6. The like I may conclude of Prayer for the dead; for if Purgatory be
but a late device, and Indulgences granted for their deliverance be but.
late prayer for them to be delivered out of Purgatory, (which is fup-
in the manner of the Papifts prayers for departed Souls) cannot be
or a longer ſtanding, as their Bishop before quoted did rightly argue.
What might be alledged for the Antiquity of praying for the Dead,
ufed indeed in the Church formerly, is nothing to the Popish prayers
ufed now; for it is moft evident, that they did not pray in relation to
their being in Purgatory which they underftood not, nor do their
prayers expreſs any fuch thing, but rather the contrary of their being.
at reft, which they could not have in Purgatory; therefore whatſoe-
ver prayers they were, or to what end, is not my work at preſent to
enquire, till they be proved to be fuch as Popish prayers for the Dead
be, their praying in this fort for them will ftand ftill among the youn-
ger practices of the Church of Rome.
7. As for the Novelty of praying to Saints, Cardinal Du-Perron (a man
that would have found it, if there had been any fuch practice in the
Molin. de No- Primitive Churches) doth freely acknowledg (as Molineus that traced
velt. of Pope- him in his Book affirmeth, that as in the holy Scriptures there is neither
ry, pag.388.
command nor example for the Invocation of Saints; fo likewiſe in the wri-
tings of the Fathers, that bave written before the first four Councils (which
brings us to the year 451.) no trace is to be found of that Invocation. The
diftinction betwixt the Saints Intercellion, and the Invocation of Saints
fhould be carefully heeded;forwh ether the Saints in Heaven pray for
the

Serm. VII.
255
Papery a Novelty.
624
the Church on Earth, and whether the Church on Earth might pray to (5) Bellar. de
Euchar. lib.3.
the Saints in Heaven, are widely differing; that in the firft ages i was cap.23.
accounted Idolatry to invocate Angels was determined in the 35 Canon (t) Alphonf.de
of the Laodicean Council before quoted.
Caftro adver.
miniftraverit
8. To fhew the Novelty of Tranfubftantiation; that the fubftance of hæref. tit. Eu-
the Bread is not turned into the fubftance of the flesh of Chrift, I need char. heref.
(#) Licet
not ftand long: for Scotus doth it for me, who faith, That this was not a
Chriftus poft
Doctrine of Faith before the Lateran Council, which was in the year 1215, canam infti-
(s) Which Bellarmine taketh notice of and is offended at, and helps the tuerit,& fuis
matter as well as he can, in mentioning one Council, (and he names no difcipulis ad-
more, which he would have done doubtless if any had been) and
fub utraque
that is a Council at Rome under Gregory the 7, who was Pope in the year fpecie panis &
1073; fo that with Bellarmines grave admonition of Scotus, it was above vini boc vene-
a thouſand years before that was made a Doctrine of Faith in the Roman rabile Sacra-
Church it felf. (t) But Alphonfus as to Councils rifes no higher than mentum, & fi-
the Lateran, according as Scotus did.
10
militer licet
in Primitiva
nientuni reci-
evitandum a-
9. The denying of the Cup to the People might be reckoned with the reft, Ecclefia hu-
for a meer Novelty, having its rife in the Council of Conftance which be- jufmodi Sacra-
gan in the year 1414, and there needs no other evidence, that this is an peratur à fide-
Innovation, than the very words of the Canon, whereby it is denied to libus fub u-
the People, which are, (u) Although Chrift did adminifter this Sacrament traq; fpecie,
in both kinds, and though in the Primitive Church the People did receive it tamen hæc
in both kinds, yet this custom is rationally introduced that the Feople ball confuetudo ad
only take the Bread and we command under pain of Excommunication liqua pericula
that no Presbyter give it to the People under both kinds of Bread and Wine. & fcandala,eft
See Reader, though Chrift appointed both, though the Primitive times rationabiliter
obferved both, yet thefe fay they fhall have but one,any thing in Chrifts introducta,
command, and the Churches practice for fo many hundred years to the
quod
contrary notwithstandings for this it was called defervedly by one Con- tuthmodo fub
cilium Non obftantienfe, inftead of Conftantienfe.
fpecie panis
à laicis tan-
&c. Concil.
Conftan.Seff.13.
The practice of the Church of Rome decreed by this Council is but fufcipiatur,
two hundred and odd years ftanding; and yet after this the Council of
Bafil granted the ufe of the Cup to the Bohemians; and again the Coun- (w) Decret.
cil of Trent denied it; fo that Popish Councils can fay and unfay, do and Greg.IX. lib.3.
undo, and that in matters of Faith. where diffenters mull be Hereticks, tit.41. cap.10.
and yet cannot err, and that's pity.haqm
(x) Primus
Pontifex (ni
10. The Adoration of the Sacrament was after the Doctrine of Tranfub- forte fallor)
ftantiation for the reafon of their worshipping of it, is becaufe it is qui fan&tos
changed into Chrifts Body and Blood; the firft then being new, the o- legatur Cano-
ther cannot be old; the firft brought in as an Article of Faith in the time nizafe, vide-
of Innocent the third 1215, the worshipping of it in the time of Honor fuiffe Leo
rius (w) the third in the year 1216. Behold its Antiquity!
Papa III, ante-
tur
quam fortaffe
11. The practice of the Popes canonizing of Saints is a new invention by fuerunt alie,
the confeffion of Bellarmine bimfelf, (x) who acknowledg that the firft fed non mihi
Pope that he ever read of was Leo the third, 800 years after Chrift. And confiat. Bellar.
the fame Cardinal faith, That no Saints might be publickly Invocated lib.1. cap.8.
L12
that
de fan&t. Beat.
256
Serm. VII.
1
Popery a Novelty.
that are not Canonized by the Pope,put both together, and it will make
a clear confequence, that Invocation of Saints at leaft publickly was not
for 8 years after Chrift, the Papifts themſelves being Confeffors.
But whither do I tend? to run over all Particulars controverted be-
twixt us and them would ſooner ſwell into a Volumn, than be contain-
ed in a Sermon; I can therefore but name fome other Points, and let it
be fhewn that for five, fix, feven hundred,yea fome for a thouſand years
after Chriſt, that they were generally owned or received in the Church
of Chriſt, ſuch as theſe added to the former.
12. The Infallibility of the Biſhop of Rome.
13. That the Church of Rome is the only Church, founded by God.
himſelf, or that the Church of Rome is the Catholick Church.
14. That there is no Salvation out of the Roman Church.
15. That all that the Church of Rome delivers is to be believed, whe-
ther it be written in the Word of God or no,
16.That the Pope or Ch. of R. hath Power & Authority to make Doct-
rins of Faith,neceffary toSalvation,that are not contained in theScripture..
17. That the Pope of Rome alone, or his Council alone, or Pope and
Council together are the Judg of Controverfies, to whom Appeals from
all the Churches muft be inade, and all bound to acquiefce in their, or.
his Determinations.
18. That the Pope of Rome might judg all but be judged by none,nor
be blamed though he leads Souls by troops to-Hell.
19: That the Pope of Rome hath Temporal Jurifdiction over Prin-
ces, Kings and Emperours, to depofe them from their Thrones, diſpoſe
of their Crowns, and abfolve their Subjects from their Oaths of Alle-
giance to their lawful Princes.
20. That the Pope of Rome hath Authority to difpenfe with the
Law of God, to make that lawful which God forbids, and that evil
which God commands.
21.That the Power of calling General Councils is inherent in the Pope...
22. That the Pope by himſelf, or Legats ought to be Prefident in
fuch Councils.
23. That all that General Councils do determine without his Autho-..
titative Ratification, is of no force, but void.
24. That the Scripture is imperfect and infufficient, containing in it
not all things neceffary to Salvation,nor for the refuting of all Herefies.
25. That it is not lawful to interprèt Scripture contrary to the fenſe
of the Church of Rome.
26. That the Church doth not depend upon the Scripture, but the
Authority of the Scripture, even quoad nos, upon the teſtimony of the
Church of Rome.
27. That the Scripture ought not to be Tranſlated into the Vulg.Tong
28. That the common People are to be debarred from reading of the
Scriptures except they have a Licenfe from the Biſhop.
29. That the publick Service and Prayers in the Church ought to be
in an unknown Tongue.
30. That
Serm. VII.
257
Popery a Novelty.
}
30. That there are feven proper Sacraments, Baptifm, Confirmation,
Lords-Supper, Penance, Extream Unction, Matrimony, Ordination:
Or that there are eight Sacraments of Order, as the Order of Porters,
Readers, Exorcifts, Servitors, Sub-Deacons, Deacons, Presbyters and
Biſhops; to make indeed fourteen or fifteen Sacraments.
31. That the Sacrament of Confirmation is more worthy than the
Sacrament of Baptifm, and is to be had in greater reverence, and accor-
dingly to be done only by a Biſhop, when Baptifm by a Presbyter.
32. That private Mäffes are lawful, and in them both Clergy and
Laity to be deprived both of the Bread and Wine, except the Priest that
makes it, by the reſt only to be ſeen..
33. That the Eucharift when it is fent unto the Sick is to be adored
by all that meet it, and thofe that do not, to be accounted Hereticks, and
to be perfecuted with Fire and Sword.
34. That it is a Sacrifice for the Quick and Dead, for obtaining not
only Spiritual but Temporal Bleffings, to be offered to God for Health,
fuccefs in Battels, for their Horfes and their Hogs.
35. That a juftified perfon may truly and properly make ſatisfaction
to God for the guilt of punishment, which remains to be expiated after
the fault is remitted.
36. That the fatisfactory works of the Saints may be communicated
and applied to others, or that there are Works of Supererogation.
37. That Abfolution by a Prieſt is ſo neceffary to Salvation,that per-
fons believing in Chrift are damned if they die before they be abfolved
by a Prieſt.
38. That the Confirmation of Bishops, and Inftitution of Arch-Bi
fhops by the Pall is to be fought by the Pope of Rome, from all parts.
and quarters of the World, without which they are no fuch Officers,
cannot without Sacriledg execute their Office.
and
39. That in Baptifm there is an Implicite Vow of Obedience to the
Pope of Rome.
40. That the Decret. Epift. are to be reckoned amongſt Can. Scripture.
41. That the Bishop of Rome if he be Canonically ordained,whatſo-
ever he were, is undoubtedly made holy by the Merits of St. Peter.
42. That every tranfgreflion of the Law deferveth not death, but
that there are many fins of themſelves and in their own nature venial
and deferving pardon, that the Blood of Chrift is not neceffary to waſh
them away, but may be done away with holy Water, knocking the breft,
and by the Bishops bleffing..
43. That Clergy-men are exempted from the Jurifdiction of Tem-..
poral Lords in things Civil and Criminal, and that the Civil Judg can- .
not puniſh Ecclefiaftical perfons.
44. That the Rebellion of a Clergy-man againſt the King is not Trea-
fon,or that it is meritorious to killPrincesExcommunicated by the Pope.
45. That good Works in themſelves have a proportion, and condigni-
ty with the reward, and are meritorious from their inward worthiness,
to

258
Serm. VII:
Popery a Novelty.
to be worth the reward,as a Journey-man is of his wages for his labour.
Papifts themfelvs do acknowledg that the first beginning of fome of their
Doctrines they cannot tell, and to fearch for the year when every No-
velty was introduced is needlefs, all thefe that are named, are not in
Scripture,nor in the Primitive Church, fome not for 4, 5, fome not for
6,7,8,9,12 hundred years, that I might conclude that Popery is a very
Novelty, and doth vainly and falfly boaft of its Antiquity.
I. Ufe. 1. Is Popery a new Way, and the Religion of Proteftants
the old Religion taught by Chrift and his Apoftles, then this is a fafe
Way, and a fafe Religion; in it you may be juftified, fanctified, and
furely faved. It is the old Way that Paul, and Peter, and Believers in the
Primitive times obtained an everlafting Kingdom and Crown. Be not
frighted with the uncharitable and groundlefs Doctrine of the Papifts,
that out of their Church there is no Salvation. 2. Then it is the wifeft Way;
the folly of men fhews it felf in the new Ways of Popery, and wherein
they profefs themſelves to be wife, they are become fools; but in the old
Way is manifeft the manifold Wifdom of God. 3. Then it is the pureft
Way; the nearer the Fountain the purer are the Streams; the nearer
the Copy the fairer is the Writing; the Church of Rome doth vainly
glory in Titles of Holiness; the most holy Pope; the holy Church, the
multitude of Holy Days, holy Rites and Ceremonies, &c. that is holy and
pure, that is confonant to the holy and pure Word of God. If you are to
travel you would go the cleaneft way; you are travelling to an everlaft-
ing state, the old Way of Faith in Chrift Repentance for Sinsinward Ho-
linefs and new Obedience taught in the Reformed Churches,agreeable to
the Doctrine of Chrift,and his Apoftles, is the cleaneft Way that you can
go in,to keep a clean and pure Heart,a clean and pure Confcience, to have
a clean and pure Converfation. 4. It is the nearest Way; if you leave
this Way, the further you go, the more you are out of your way. You
go about, you muft back again,or you go on to a place where there is no
reft night nor day, but the fmoke of their torment afcendeth for ever and
ever. 5. Then it is the most comfortable and moft pleafant Way; all the
Ways of Wifdom are Ways of pleafantnefs, and all her Paths are peace.
It might be ftrowed with outward troubles, briars and thorns may be in
this Way, but there is inward peace, and inward joy, and folid, fure and
lafting comfort to be found in it. 6. Then it is the only Way; The Way
of Faith in Chrift, the Way of Regeneration and Holiness, the Way of
new Obedience and Perfeverance therein is the old Way to Heaven, and
there is no other. If you will choofe new Ways your felves, or walk in
new Ways chalked out by others.contrary to the good old way, you will
lofe God and Chrift, and your Souls for ever.
IIUfe. 1. Get a right understanding of the greatness of your mercy; that
you were not born in times and places of Popery, that you have Mini-
fters to teach you the good old Way. & Magiftrates to defend you there-
iny that you are not burned at a Stake for not receiving new Popith Do-
&trinessthat you have Bibles, and not burned for having of them. Know
your

Serm. VII.
259
Popery a Novelty.
your mercy. 2.BlejsGod for this mercy,when you underſtand how great it is;Indeed when
you rightly know it, and duly weigh it, you will blefs God that you were not brought
up
in Popish darkneſs and Idolatry, that you were not brought up to worſhip Images,
pray to Saints,&c.but God alone.3.Pray to God for the continuance of this mercy to you &
to your children after you;that Popery might never return, but the Generations to come
might be taught the Proteftant Religion, that is, the good old Way to Heaven. That
your children,and childrens children might enjoy the Bible, and have the old Truths of
God.preached to them.For their fakes pray much. 4.Then walk in this good old way; if
you fee the Way to Happiness and not walk in it, you will fall fhort of it. You might
be Proteftants in opinion,and yet be for ever damned. A drunken Proteftant,a who-
ring Proteftant, a fwearing, impenitent, unbelieving Proteftant, fhall not be faved,
becauſe in opinion he is a Proteftant. You might refufe to commit Idolatry in
bowing to, and worshipping of Images, and yet go to Hell for making an Idol of
your Money, and over-loving of the World. You might renounce the Pope as
Head, and in judgnient own Chrift,as only Head of his Church,and yet be damned
for not believing on him, choofing of him before all, nor loving him above all.
Let all old corrupt things be done away; As (1) your old Ignorance. (2) Your
old falfe-bopes, (3) Your old jelf-love. (4) Your old falfe peace. (5) Your old en
mity against God and Holinefs. (6) You must be cut off from the old stock. In a
word,(for I can but name a few of many that might be faid for the practical Improve-
ment of this Text) crucifie the old man,deftroy the body of Sin. For to keep your
old hearts and yet think to go to Heaven is to look for a new Way of Salvation.
Let all things be new, none can walk in the old Way but who are new Creatures.
(1) Your Underſtandings must be new; new valuations of Chrift. (2) Your Wills
new; new Elections of Chrift. (3) Your Affections new. 1. New Love to God,to
Chrift, his Ways, his People, his Precepts. 2. New Defires; Oh thit I had God
for my Father, Chrift for my Lord and Saviour, Grace as a Pledg of Glory. 3. New
Sorrows, for walking in a way of Sin fo long, neglecting Chrift fo long, Swearing
fo much, Praying fo little. 4. New Delights. 5. New Hatred. (4) As Affections
new, fo your Ends must be new, Gods Glory. 5. New Cares to ge, keep a good
Confcience, to live holy, die happily and to be faved eternally.
Except you be thus made new, you might know the good old Way, but you
cannot walk in it; which if you do not, wo, wo, a thousand woes to you for ever. A
Damned Proteftant! How! a Damned Proteftant! that was told which was the
good old and only Way, that lived under the conftant, plain and powerful preach-
ing of the fame Doctrines that Chrift himfelf and his Apoftles did deliver. I
fefs your cafe will be worfer, and your torments will be greater, than the Heathen.
pro-
who might fay, Lord we never had a Bible, never heard of Chrift,nor of the way of Sal-
vation; no Minifters were fent to us, no Gospel preached to us. Yea, worfer will be your
cafe, and greater will be your damnation than of many aniongft the Papifts that
have not been fo plainly taught, fo frequently instructed, to faithfully warned, fo ear
neftly intreated as you have been. You are not told, that Ignorance is the mother of
Devotion, as they be, you are not kept from reading of the Scripture, as they be,
but are preffed, urged and exhorted to it. You have not publick Worship in ar
unknown Tongue, but by plain Language are you warned of Hell, commanded in
the name of God to forfake your old wicked ways; how oft have you been per-
fwaded to come to Chrift, who is the Way, the Truth, and the Life? How long
hath God waited? and will you on in your wicked ways ftill; in your old courfe
of Profanenefs and Lying, and Sabbath-breaking? in your old courfe of careles
neglect of God, and Chrift, and your own Immortal Souls? that's an old Way in-
deed, but it is not the good old Way. If you will go on, take your courfe, if you
will not turn to the good Path, take what falls. But know that the Way of Sin
leadeth directly unto Hell. Proceed a little further, go on a little longer, and
thou wilt drop into a bottomlefs pit, and be a damned wretch, and take up thy
everlasting lodgings with the o.d Dragon, wiith the old Serpent; and can't thou
there have reft? Reft! how canft thou under the heavy load of Gods wrath?
Reft! how canft thou under the ftrokes of an angry, provoked and revenging God?
Thou
260
Serm. VII.
Popery & Novelty.
་
Thou canst not reft upon a bed of Down,when thy Confcience is feared,& God affli&t
thee with the Stone or Plague, or Burning Fever,though all thy friends be round about,
thee,adminiftringCordials & Comforts to thee. And canft thou reft in a bed of flames,
in a burning fiery furnace, in a place more dreadful and more hot than is a veffel full of
boiling Lead, and burning Brimftone; when thy Confcience fhall be awakened, the
Worm gnawing within thee, the Devils round about thee, and an angry God above
thee, and not one nigh thee to pity or relieve thee? For Gods fake,Sirs,and for your
Souls fake,as ever you would avoid endleſs,& eaflefs,& remedilefs torments hereafter,
walk in the good old Way of Faith and Holiness, Repentance and new Obedience now.
And if you would now walk in this good old Way, you fhall (1) be taken into
a New Covenant. (2) And have new employment, better, more noble, more profit-
able, more pleaſant than ever yet you were engaged in. (3) You fhall be taken
into new Relations to be the Sons of God, the Daughters of God, the Servants, Peo-
ple and Friends of God. (4) You fhall become a new Habitation for Father, Son,
and Holy Spirit. (5) You will have ground of comfort when you come to die.Death
is the old Way into another World; and if you walk in the good old Way while
you live, you may be comforted, if you can appeal to God, having the witneſs of
a good Conſcience, and fay, Now Lord remember how I have walked before thee in the
good path with an upright heart. And then (6) you fhall enter into the New Jerufa-
lem where you ſhall have (1) Univerfal, total Reft. (2) Seaſonable Reft. (3) E-
ternal, and (4) Delightful Reft; And that (1) from Sin, from the reigning, and
confli&ing power of Sin, from the guilt and in-dwelling of Sin. (2) Reft
from the Temptations of Satan,he fhall never trouble nor difquiet you more. Com-
miffion of Sin is now a burden to you, and temptation to Sin is now a burden to
you, but the good old Way will bring to reft from both. (3) Reft from all Aflicti-
ons from God upon your Bodies; now Sickneſs is a burden that makes you to be
reſtleſs,but then you fhall have an aking Head no more,pained Bowels,a fick Heart no
more for ever. (4) Reft from all Troubles from men,no more imprifoned, perfecuted,
reft from all their flanders and reproaches,&c. (5) Reft from all thofe holy Duties that
are now as a means to bring you to this Reft. You fhall reft from Repentings and
Mournings for Stn, from all the pains that now you are at to mortifie corruption;
though not from loving of God, delighting in God, and admiring of his Love, nay
this your Love fhall be one part of your Reft. (6) Reft from all doubts and fears,and
jealousies of heart. Now you doubt, doth God love me? do I love God? is Chriſt
mine, and am I his? will God fave me? pardon me? fometimes (thou faift) I hope
he will, and that doth lighten my heart; fometimes I fear he will not, and that's a
burden, Oh it is an heavy burden to my Soul,under which I cannot reft. But this good
old Way will bring thee to a reft where thou fhalt doubt no more,and fear no more.
Canft thou doubt, whether it be day, when thou feeft the Sun doth fhine? or that fire
is hot,when thou feeft it burn,and feeleft it doth warm thy hand?no more ſhalt thou
doubt, when thou comeft to the end of thy walk in the good old Way, whether God
doth love thee, when thou shalt be filled with his Love, and feel that he doth love
thee, and fee to what a bleffed place of rèft, and peace, of life, of light and joy, his
Love hath brought thee to. (7)Reft from all Deſertions; God fhall no more frown,no
more depart, or withdraw from thee for ever. (8) Reft from all thy worldly labours
and employments; when thou haft now wearied thy felf in thy calling all the day, thou
takeſt thy reſt at night, and oh how fweet is reft when thou art weary, but
when the day returns thy labour alfo doth return, and thy noble Soul by mean and
low imployment (yet thy duty while thou art here) one in making Bricks, another
Pins,one in working in wood,another in Silk,or Silver and Gold,poor employment for
a Rational Soul,by reafon whereof God hath few of thy thoughts, little of thy delight
and love;and doth diftra&t thee often in thy holy duties; but this Way will bring thee
to a Reft from all thefe, when God fhall have all thy thoughts,delight and love. Stand
then & fee which is the good old Way. Nay you do fee which is it;God hath fewed
it unto you, it is chalked,marked out before you;Reft you are promifed,and Reft you
fhall find in walking in it;But let none of you fay in words,or heart,by your pra&ice,
we will not walk therein,left you come unto a place of torment,where you NEVER
fhall have REST.
SERMON
SERMON VIII
No Sin Venial.
I
ROMANS 6. 23.
The Wages of Sin, is Death.
T was a Cenfure more true than ſmart, which a late learned Pen, Doctor Pride-
publickly in this expreffion pronounced against Popery, Rema- aux Leat.
na Religio in quantum differt a noftra, eft mera Impoſtura: The
12.
(now Romans Religion(as it differs from ours)is a meer Cheat,Juggle,
or (kind of) Religious Legerdemain. And herein the Impofture of that
Religion eminently appears, in that under the Varniſh of Christian,moft
of it ſeems calculated only for hooking in of worldly gain,and promoting
of ſecular advantage.What Bp.Senhouſe (the Cambridg-Chryfoftom of his
time) faith in his Sermon upon Acts 19. 28, concerning Demetrius and
his Fellow Crafts-men,their crying of, Great is the Diana of the Ephefians;
the Shrines of Diana cauſing their Shrieks for Diana, and their great Gain
by her, raifing up their great Cry for her, fhewed there was dolus in Idolo,
deceit in their Contention for the Idol; may as truly be faid of the Romish Gen: 44: 11,
Demetrius, the Pope and the Popish Priests, their eager out-cry in the
Nihil eft quod
Defence of the Points of Popery, it being not Chrift but Mammon, not abfq; argento
Piety but Money, not God but Gold, that ingageth them in their advan- Romana Curia
cing of their Doctrines and Devotions. As Saint Ambrofe fpake of dedat; Ipfa
Benjamins Sack, Sacco foluto apparuit argentum, when the Sack was
loofed, the Silver appeared; refolve the most of their Theology into that pofitio & Spi-
whereof 'tis Conftituted,and Silver (Gain I mean) will be found to be dona vendun-
the chief Element of its Conftitution. Of this their own Writers are tur, nec pec-
fitteft Witneffes, whom I have cited in their own words; for proving catorum venia-
of this my Accufation. Eneas Silvius (afterwards Pope) informs us, impenditur.
That the Roman Court gives nothing without Silver; It fells (faith he) Aneas Silvius
the Impofition of Hands, the Gifts of the Holy Ghost; nor is Pardon of Sin Ep. 56.
1
M m
given
manuum im-
ritus San&i
nifi nummatis
262
Serm. VIII.
No Sin Venial.
Mantu. 1. 3.
dat; heu Ro-
&9.
་
Venalia nobis given to any but fuch as are well-Monied. A Poet of their own faith,
Templa,Sa- That with them, Temples, Priests, Altars, Prayers, yea Heaven, and
cerdotes, Al-
taria, Sacra,
God himself, are all fet to Sale for Money; and that Rome gives Trifles
Coronæ, ignis, and takes Gold. Another relates, That Romana permutatio auri cum
thura, preces, plumbo, The Roman change, of Lead for Gold, was grown into a Proverb.
Cœlum eft ve- Only Money reigns at Rome (thus fpeaks another) and makes that lawful
nale, Deufq; for the Rich which is unlawful for the Poor; and (as he goes on) lay down
Si quid Roma but Money, and then that which was forbidden before as an heinous wicked-
dabit, nugas nefs, shall now be difpenfed with, and made no fin; but without Money,
dabit, accipit there is no Difpenfation: and (as my Author Claudius Efpenfeus mourn-
aurum, verba fully proceeds) the vice they esteem greatest, is to want Money, and to have
mæ nunc fo- nothing, is the greatest piece of Barbarity among them; and (as that plain-
la pecunia dealing Papift adds) to heighten their abomination, they allow their very
regnat.B. Man- Clergy-men to dwell with Whores and Harlots, and to beget Baſtards for a
tuan. Eclog. 5. certain Tax, which they do not only receive of the Adulterous, but even of
In proverbi-
the Continent and Innocent perfons; alledging for this, that even theſe might
um jamdu- have taken Whores alfo if they had pleafed. I bluſh to tranſlate what he
dum abiit Ro- adds, namely, That Baftards, Thieves, Adulterers, perjured Perfons, are
mana permu- not only abfolved for Money, but admitted to all Dignities and Spiritual Be-
tio, plumbi nefices, and for Money, Diſpenſations are granted for Murders, though of
auro. Duaren. Presbyters, Fathers, Mothers, Brothers, Sifters, yea of Wives, nay, for Witch-
de Sac. Ec.Min. craft, Incest with the neareſt of kin ; and (which is moſt amazing) for un-
cleanness, Contra naturam cum Brutis, for the (not-to-be-named) Sin of
Regina rerum Beſtiality. And Rivet tells us in his Caſtigation of Petra-San&ta the Je-
pecunia, divi- fuit, That there came to his hands a Book, written by one Toffanus Denys,
facit quod in printed 1500. at Paris, Cum Privilegio, where in fol. 38, are taxed at a
pauperibus eft certain Rate,all Abfolutions in the Court of Rome for murdering of Brethren
illicitum. and Sifters, Fathers, Mothers, Wives, and for the carnal knowledg of a
Claud. Efpens. Mans Sifter or Mother, pro eo qui Sororem,Matrem carnaliter cognovit, in his
Digr. 2.ad cap.
1. Ep. ad Tit. 37 page of his Jefuita vapulans. Chemnitius in his Examen concerning
Si fpes reful- the Point of Indulgences, gives us a Copy of Verfes written over the
ferit nummi, Altar in a Popish Cathedral, of which Verfes when I read them in
quod interdi- Chemnitius, I could hardly fay whether they more proved my forego-
čtum fuit pri-
us, jam libere ing Accufation of, or provoked my juft indignation against Popery, that
fit & impune. Mafter-piece of painted Atheiſm. All the Verfes of that pitiful piece of
Quod vetatur, Poetry, are too many to fet down, ſome of them are theſe :
videlicet cum
1. I. c. 6.
tibus licitum
numerata pe-
cunia Difpen-
fatur. quafi
nullum ft
peccatum ma-
jus, quam
Ut tibi fit pæne venia fit aperta crumena,
Hic datur exponi Paradifus venditioni,
Hic fi large des, in Cælo fit tua fedes.
Pro folo nummo gaudebis in ethere fummo】
numn.is carere, at Ifle apud Horatium Ec. 2. Credidit ingens pauperiem vitium; & ut alter,!. 3.
nunc ft Barbaries grandis habere nihil. Taxa non excipit Presbytericidas, paricidas, matricidas,
inceftos, deniq, Contra naturam cum Brutis, &c. Efpen. in Tit. p. mihi 478, 479. Si nihil numera-
veris, indifpenfatus manes. Id. Clericos cum pellicibus cohabitare, liberofq; procreare finunt,
accepto ab eis quotannis certo cenfu, atque adeò alicubi a continentibus; habeant, aiunt fi velint.
The
&
Serm. VIII.
263
No Sin Venial.
The fum whereof, and the reft, is but this, Lay down your Money, and
doubt not of getting up to Glery. The Romish Jeroboam, I mean the
Pope, fets up the two Calves of his golden Faith and Worship to preferve
to himſelf his carnal Kingdom; of which Faith and Worship, the grea-
teft part is purely fubfervient to the Popes, either Coffer or Kitchin, and
of which Kingdom, more truly than of War, Money may be faid to be
the Soul and Sinems. If their Doctrines may be witneffes to prove
fo clear an accufation, I might produce a far greater number than is
needful to make up an ordinary Jury, by mentioning thoſe of Auricular
Confeffion, Pilgrimages, Penance, Images, Prayers for the Dead, Indul-
gences, Purgatory, Sacrifice of the Mafs, Merits, Holiness of places, break-
ing faith with Hereticks, the Popes Superiority over Princes, difpenfation
with Oaths; and this before us, of Venial Sin. All theſe arrows, if they
were not level'd at the mark of Gain, yet fure I am, they moft exactly
hit and center in it(ftrange they ſhould meet ſo unitedly if ſhot at rovers j,
if you confult the generality of their Doctrines, moſt of the Queſtions
in the Popish Catechifm, may eafily be reduced to this one, What shall we
get for our Paunches and Purſes? A Catechism not compos'd by Peter the
Popes pretended Predeceffor (who though he faid, Silver and Gold have
Inone; yet also faid, thy Money perish with thee); but by Judas his bag-
bearing pattern, in that queftion of his for betraying of Chrift, Quid
dabitis? What will you give me? 'Twas ingenuously spoken by a late
Poet, when he thus verfify'd;
An Petrus Rome fuerit,fub judice lis eft
Simonem Rome nemo fuille negat.
We are not fure that Peter ever fat
In Rome, but Simon did, w'are fure of that.
Nos docemus
Simon, that Simon who barter'd and chaffer'd for the Spirit with Money, communi
is conftant Refident at Rome, where ſome hundreds of years,in many thou- confenfu, pec-
cata quædam,
fands of Bargains,he hath been as fuccesful in felling to fools, as ever was ex naturà fuâ,
his Predeceffor infuccesful in his attempt to buy of the Apoftles. Among hominem non
all their Doctrines of this earthen and muddy complexion, we fhall this reddere mor-
day, more particularly produce this of Venial Sin, principally both fet tis æternæ re-
up, and hor'd up, that the pretended punishment of thofe in Purgatory, um,fed tan-
tum fupplicii
may be bought off by money, and that without any beboldingness to temporalis.
the blood of Chrift, provided the Purfe will but bleed freely, as drawn Bellar. c.1. de
by Romish Priests, the common Purfe-leeches, or religious Cut-purfes of Pec. Ven.
the Chriftian World; and from hence it was, that Sins, by Papifts call'd Nos unanimi
pardonable, have been rather termed faleable, venelia not venialia, with
a very fmall and venial alteration of the word venial.
confenfu
negamus illud
quod Bellar-
I wonder not therefore that Bellarmine in his firft Chapter of Venial mines affirmat
Sin, thus fets out, We teach (faith Bellarmine) by common confint, That communi
there are fome Sins which of their own nature, do not render a man guilty of
eternal death but only of temporal punishment. To which Expreflion of his, Bellar. Enr
OrthodoxAmesthus replys, Nos unanimi confenfu negamus illud quodBellar- 1.2. 6.1.
=
Mm 2
minus
confenfu do-
ceri. Ames,
264
Serm. VIII.
No Sin Venial.
•
minus affirmat, communi confenfu doceri. We (Proteftants) deny with an
ananimous confent, that which Bellarmine affirms is taught (among them)
with common confent. My Work this day, is to declare my Concurrence
with our Proteftant Divines, in their denial and detefting the blafphe-
mous Doctrine of Venial Sin. Only I cannot but mention as an en-
couraging entrance into this approaching Employment, the marinefs of
Bellarmines Expreffion, in thefe words, Communi confenfu docemus; we
teach by common confent;for he could not fay (as Dr.Ames his Anfwerer)
Quâ ratione
we teach our Doctrine herein with unanimous confent. For (as Medina:
diſtinguatur
an eminent Papift confeffeth) the Popish Doctors are infinitely at odds, and
peccatum ve-
niale à morta difagree among themselves in finding out, how a Venial and a Mortal Sin
li, non una differ. 'Tis true the black Regiment, or rather the forlorn Adventu-
eft fententia rers of the Antichriftian Army, ftrike home, and fpeak out for their Ge-
Do&orum,fed neral the Pope,and his Cauſe in this Point. Bellarmine tells us, That fome
finitum Do&- Sins are fo far from deferving eternal puniſhment, that God cannot punish
ores. Medin. in them eternally without injuftice. Gregory de Valentia faith, That Venial
1, 2. q.88. a.1. Sin may be remitted without any infufion of Grace. Sonnius (the Papift I
variant in in-
mean), That they deferve pardon. Alphonfus a Caftro, That Peccatum ve-
niale non valet privare gratia; Sin Venial cannot deprive of grace. And
that wretched Andradius (the worst of the Crew), with his more devout
Cum multi ex brother Bonaventure afferts, That for Venial Sins we do not ſo much as need
hac vitâ mi- Repentance. The Provincial Council of Mentz dictate, That many de-
grent, à letha-
libus quidem part this life, free from Mortal Sins, and for lighter Sins they shall never be
ctiminibus damned; and that it can hardly be understood how God should be just, should
immunes; le- he punish any for Venial Sins with eternal punishment. And that Con-
vioribus ta- cilium Senonenfe declares, That he who dies involv'd in Venial Sins (a-
magis impli- mong which it particularly mentions idle words, of which Chrift faith,
catus, quorum We must give an account, and by which we shall be condemned, Mat.12.37.)
tamen nemo, though he be unfit for Heaven, yet neither is it fit he should go to Hell, as be-
five ob plura, ing a partaker of Grace, but is to be purged by the fire of Purgatory, out of
five pauciora which he is to be delivered by the prayers of the living; and that whosoever
quotidiana, thinks otherwife, is guilty of the Lutheran, Wiclevian and Waldenfian He-
damnationem retical pravity.
men alius alio
hæc delica
æternam fuft-
facilè modus
}
As for that Council (if we may fo call the Conventicle) of Trent, it re-
inebit: non quires that all Biſhops ſhould take care, that Prayers and the Sacrifices of the
inveniri pof- Mifs, should be devoutly offered for the dead, and accurately performed to
fet, quomodo free them from the punishment of Venial Sin. The fame Trent- Affembly
Deus (qui eft
in omnibus & erga omnes juftiffimus) non injufus videretur, fi non poft hanc vitam, per tempo-
rales & non æternas poenas, omnium compenfatio expe&taretur. Bin. Tom. 9. c.46. p. mihi 322.
Cum peccati tantum venialis reus, repente nonnunquam intereat, de omni verbo etiam otiofo
rationem redditurus, nec illi pateat aditus ad Cœleftem Hierufalem, in quam nihil intrat co-in-
quinatum; nec item Gehennæ fubjaceat, quippe qui gratiæ fit particeps, ac poenæ tantum tem-
poralis debitor; fit ut primum purgetur ex iis que geffit in corpore, falvus tandem aliquando fu-
turus, fc tamen quafi per ignem. Bin. Tom.9. p. mihi 198. Curent Epifcopi ut fidelium vivorum
fuffragia, miftarum fcilicet facrificia, orationes, eleemofyna, aliaque pietatis opera quæ pro fideļi-
bus defunctis fieri confueverunt, piè & devote fiant. Bin. Tom. 9. Seff.25. Conc. Trid. p. mibi 419 &
Seff.14. c.7. p. mihi 389.
clearly
Serm. VIII.
265
No Sin Venial.
}
clearly diſcovers that they hold, that 'tis not neceffary to confeſs Venial
Sins. 'Tis true therefore (as I ſaid),that thoſe bored ſlaves of the Pope,
thus tearingly exprefs themſelves in the afferting of Venial Sin. But
yet 'twas honeftly faid by Bellarmine however, That this Doctrine of
the Veniality of Sin, is taught (in the Antichriftian Synagogue) only
with a common (not an unanimous) confent. For the learnedft of the
Papifts, as Vega, Altiffiodorenfis, Almain, Azorius, Durand, Fisher of
Rochester, (who loft his Head for his maintaining the Popes Headship)
but especially Gerfon Chancellor of Paris, liberally affert that all Sin is
mortiferous or deadly; and that none is Venial, or deferving of Pardon:
To all which I add that for the firſt ſeven hundred years after Chrift,
the Doctrine of Venial Sin was never taught by any Father,or Doctor,of
maintain❜d in any Council. Nor can Bellarmine, after his ftri&teft fearch
into the Fathers; nor could he, nor dares he name one of them that ever
us'd the very name or word of Venial Sin. This being premiſed as an
encouragement to our conflict, namely that the beft Soldiers of the Ene-
mies Army, are come over to our fide (a fign of their enfuing over-
throw,) you may take up the truth of this Doctrine concerning Venial
Sin, either in an affirmative or negative Propofition (which you pleaſe):
If in an Affirmative, receive it thus; Every Sin is of its own nature morti- The main..
ferous and deadly, deferving eternal punishment. If in a Negative, take Point..
it thus; No Sin deferves pardon; or thus,No Sin is exempted from deſerving
eternal death; or (as 'tis ufually expreft), No Sin is Venial in its own
nature. In the difcuffing this great Truth, I fhall (God willing) dif-
courſe,
1. Explication.
By way of 2. Confirmation.
(3. Application.
I. In the Explication I fhall proceed by way of
1. Conceffton, or granting what is not to be deny'd.
2. By way of Negation, or denial of what is not to be granted;
that by both, the queftion may be clear'd, by being freed
from the fogs of Popish Objections.
Nullum eft
peccatum cu-:
nos,non veni-
I. For the first way of Explication, viz. of Conceffion, I grant,
1. All private offences of man against man, have a pardon from man due jufquam in
to them; and that 'tis fo, the Scriptures fully difcover, Ephef. 4. 32. ale. Chamier
Col. 3. 13. Rom. 12, &c. in requiring mutual forgiveneſs. 'Tis well ex- Panftr. de pec.
preft by Chamier, There's no fin of any against us, but is Venial. But how ven.p.mibi 182.
weak is Bellarmines argument from hence, to prove that Venial Sins do Eâdem ratio-
not hinder God from loving us. If all offences (faith he) diffolve the ne concludere
love of God, by the ſame reaſon fhould they diffolve love and friendſhip be- minus Deum
tween man and man; but this they de not, therefore, &c. .
poffit Bellar-
teneri peccata.
hominibus re-
mittere quia homines inimicos fuos diligere debent, & injurias ipfis quoad vindi&tam condonare..
Ames, Bellar. Ener. de Ven. pec. p. II.
يم
Ian-
1
266
Serm. VIII.
No Sin Venial.
!
Non eft æ-
num in homi-
I anfwer; The confequence is not only falfe,but blafphemous, for the
quem, homi- favour of God, and the reafons for which that is preferved or diſſolved,
are not to be paralleld with the friendſhip of man, and the reaſons for
quari officiis which this is either maintain'd or deſtroy'd. Nor are the Offices of
hominum in man to man to be equaliz'd with the Duties of man to God, and ſo nei-
Deum, itaque ther the offences. To make this plain, I argue,
nes officia æx-
neque pecca-
ta. Ac proinde
nullum eft.
peccatum cu-
jufquam in
1. From Popish Principles.
2. From undeniable Reafon.
1. From Popish Principles. For,
[
1. Do they not conftantly declare, That though a man,be he never
nos,non veni-
fo high, he neither doth nor fhould inflict great punishments upon his
ale, at homi-
num in Deum inferiors for light and ſmall offences, yet that God inflicts grievous tor-
nullum veni- ments upon his Children for the leaf, even Venial Sins, even the tor-
ale; multa ments of Purgatory, not lefs than thofe of Hell, but only in duration,
certe morta- (if you'l believe Bellarmine;) the leaft whereof (as Aquinas tells us,) is
lia ipfis faten-
tibus Papiftis. greater than the greateſt in this life?
ibid.
Cham. Panftr. 2. Do not the Papists grant that there are many kinds of offences
de pec.Ven. Id. which do not deftroy Humane friendſhip (nor ought, which yet exclude
from Gods love? As when a man out of a good intention of helping
or benefiting his friend, proves hurtful or offenfive to him; this excludes
not a man from his friends favour; but when a man out of a zealous
intention to pleaſe God, doth offend him (as Paul did who thought be
did God good Service in perfecuting the Church), he doth with Paul in
that cafe, fin mortaly, and deferve exclufion from the favour of God.
Second
Conceffion.
2. I argue from undeniable reafon: The fum whereof is this ; Man
offended by man hath caufes to continue ftill his love to man, which
God offended hath not.
1. Man by the bond of a Precept, is bound to forgive man; but God
is not capable of fuch a bond.
2. Man offended, is a finite creature, and therefore offences againſt
him, are comparatively small and inconfiderable; but offences against God
are againſt an infinite Majefty, and therefore infinite.
3. Offences against Man are mutual, the offended to day, may be the
offendor to morrow; but God never can wrong his Creature, no, though
be burts it; What iniquity have your fathers found in me? Jer. 2. 11.
4. Man offended may be,and perhaps hath been benefited by the Man
offending, but to God no good of ours can extend.
5. A man offended, oft warns not the offendor that he ſhould not of
fend or wrong him, but God hath a thousand times admonisht, exhorted,
intreated, threatned against offending of him.
2. I grant, though all Sins deſerve eternal punishment, and though
no Sins are Venial, yet that all Sins are not equal, nor do they deferve equal
punishment. The Papifts would willingly faften this Stoical dotage
upon us, of holding the equality of Sin (as did the Fovinianiſts of old)
in requital for our maintaining the damnableness of all Sin; but what
they
Serm. VIII.
269
No Sin Venial.
cenfuerit.
Dure. cont.
Do&trina Cal-
Gaut. Tab.
noftram Can
they ſay herein of us,is a meer flandering of us. This Calumny Dure- In´eo Calvi-
us in his Eighth Book againft our famous Whitaker (Quantum nomen!) ns peccata
paria facit
hath caft upon learned Calvin, That be held all Sins were equal, becauſe quòd omnia
be held all were mortal. The like alfo faith Gautieres in his Chronological-mortalia, &
Table of the fourth Age, where fpeaking of the Fovinianifts their ma- æternis digna.
king all Sins equal,he impudently tells us,Galvins Doctrine is conformable fuppliciis
to those who held all Sins equal, because it makes them all mortal. But blef
fed Calvin both purgeth himself from the Calumny, and confutes the whitak. Lib.8:
argument on which 'tis grounded, in the third Book of his Inftitutions, Non parum
cap.4, by this invincible answer, Scio (faith he) quam inique Doctrinam conformis eft
noftram calumnientur, &c. I know how unjustly the Papists calumniate cur vini, nolentis.
Doctrine, they fay, By our making all Sins mortal and damnable, we fet up audire pecca-
the Paradox of the Stoicks, of the equality of Sins; but (faith he) the very ta venialia,fed
Doctrine of the Papilts themselves will fully clear us; for I demand omnia defini-
of them, Do they not acknowledg that among thofe Sins they call Mortal, there ens mortalia.
is an inequality, and that one Mortal Sin is greater than another, and there- Chron. fec. 4t1.
fere they cannot charge me with making all Sins equal, becauſe I hold they Scio quàm
are all Mortal. How is then the Doctrine of Equility of Sins, more to be iniquè Doct-
fathered upon Calvin,than upon the Papifts themfelves? 'Tis our con- rinam hanc
ftant Doctrine, That Sins and their punishments are unequal,though all lumnientur.
Sins are Mortal. We teach, Though all Sins deferve eternal punishment, Dicunt enim
yet not the fame degree of eternal punishment, but fome a leffer degree paradoxum
than others. Though all Sins deferve a punishment extenfively infinite, effe Stoico-
rum de pec--
yet not intensively equal. We agree to that old expreflion of a mi- catorum -
tius ardent nonnulli, the flames of Hell fhall be lefs torturing to fome, qualitate. Sed?
than to others; for fome,it will be more tolerable at the day of judgment fuo ipforum
than for others; fome are beaten with more, others with fewer ripes, Luk. ore, nullo ne
12. 47, 48. As among the Jews there were feveral degrees of capital gotio convin--
puniſhment for ſeveral offences, fo are there in Hell feveral degrees of Quæro enim,
puniſhment futed to the degrees of Sin. Of which truth the words of annon inter
Chriſt, Mat. 5. 22, are a clear proof, which tell us of the punishment ea ipfa pecca--
inflicted by the Judgment, which was the Confeffus fingularum Civitatum, talia fateatur,
the Affembly belonging to every City, confitting of three and twenty, aliud alio ma
by whom the punishment inflicted was (according to the beft Writers) jus agnofcant?
killing with the Sword. In the fame Scripture next we read of the
Non igitur
niftment inflicted by the Council or Sanedrim confilting of feventy El protinus fe--
ders,for greater offences, which punishment was Stoning. And lastly, there effe peccata,
quitur paria..
is mentioned the punishment of Féevva Tuç, call'd Hell-fire, which was quæ fimul
by the old Idolaters exerciſed upon their Infants, who were facrificed in mortalia funt..
the Valley of Hinnom: Chrift by the fimilitude of thefe Earthly punish Caleffit 1. z..
ments which paffed one another in ſharpneſs & feverity, fetting forth the 4. fec.13.
·
pl-
centur. CONSENT TO
ta, que mors ·
Leste ef?
confeffus 23, virûm fingularum civitatem; fummus autem ille Synedrion vocatur. Keiosos pœna:
ufitatiilima erat gladius. Cum autem fupra lapidationem, nulla poena in ufu Judaico effet,quæfier
vit Chriftus aliunde nomen horrendi cruciatus, qui & gladiun & lapidationem excederet, feils.
Gebennæ ignis. Grot, in loc.
degrees
268
Serm. VIII,
No Sin Venial.
}
Vid. Grot. in
loc.
ad damnatio-
causâ fratri
rer,
degrees of puniſhments,in the place of the damned. This will yet be clea
if we duly confider the cafe to which Chrift is fpeaking, concern-
ing which we may thus underſtand Chrift expreffing himfelf: Hereto-
Tres iracun- fore men bave been deter'd from murdering others, because the Law com-
diæ fpecies mands that murtherers should be cut off by the fword; But I would have
totidem facit you take heed of anger, becauſe that is to be punisht in the next world as fe-
homicidii verely as murder is punisht in this. But if any to his anger, fhall add evil-
fpecies, & per
hoc lethales Speaking he shall be punisht with a greater punishment; as Stoning is a grea-
omnes coram ter than that by the Sword. And if his evil-speaking be very grievous and
Deo,licet im- bainous, be ſhall ſuffer more exquifite torments, fuch as thoſe ſuſtained who
pariter. Dav.
were burnt in the Valley of Hinnom. See Grotius on the place. And hereby
Pareus contr Bellarmines Cavil is anfwered, who to prove that all Sins are not Mor-
Bellar. de amif.
Grat. p.90,91.
tal, and deferving eternal puniſhment in Hell, argues thus; Here are
Non folum qui (faith he) two Temporal puniſhments less than that of Hell-fire,and becauſe
occidit, reus he is only guilty of "Hell-fire,who breaks out into fuch an outragious anger
eft occifionis as to call his brother fool,therefore the other degrees of anger are Venial Sins,
nem; fed qui as being only threatned with Temporal punishments. But this erroneous
irafcitur fine Sophifter perverts the true fenfe of this Text, not confidering that the
true import thereof is this, That all the three degrees of anger bere men-
fo. Iren. 1.2. tioned by our Saviour, are totidem homicidia, fo many murders (as Pa-
c. 46.
Tres hi gra-
reus fpeaks) and that the three degrees of punishment expreffed here,are
dus fupplicii three degrees unius Specie pane,of one puniſhment in kind and nature,
poenam figni- which is eternal punishment in Hell, and that a lefs degree of torment in
ficant Gehen- Hell is understood by the Judgment, than by the word Council, and a
lefs by Council than by Hell-fire, and that all the three degrees of punifh-
1.7. c.17.
Per Confli-
ment here expreffed by Chrift, equally intend the punishment of the dam-
um, capitalem ned in Hell, though not in equality of punishment to be inflicted on the
poenam intel offenders. Thus Ireneus of old interpreted this Text: Not only (faith
ligit,per civi-
he) is be guilty of killing to damnation, who kills his brother, but even he
lem capitis who is angry with him without a caufe. So Saint Austin de verb.Domini;
pœnam, fem- who is
piternam ani- Omnes cruciabuntur, fed minus ille, minus ille; All fhall be tormented,
mæ mortem though fome more, fome lefs. Thus alfo Barradius and Maldonat, Bel-
intelligit. larmines fellow-Jefuits, (though not greater Sophifters, yet better Ex-
am qut irafci- pofitors than Bellarmine) interpret this Text, ingenuously confeffing,
tur,& eum qui That by Judgment and Council as well as by Hell-fire,the eternal death of
fratrem fuum the Soul is to be understood, though with a gradual difference of the
levem, & eum puniſhment.
nalem.Barrad.
Chriflus & e-
qui ftultum
3. My third Conceffion is this, Though no Sin be venial but every-Sin
appellat ea-
dem inferni deferves eternal death, yet no Sin of its own nature neceffarily and infallibly
pana, non ea- damns, butthe Sin againſt the Holy Ghost. All other Sins may poffibly be
dum pone pardoned, Mat. 12.31. every Sin that admits of Repentance, is par-
gravitate dig- donable. All Sins are remiffible ſecluſo finalis impœnitentia reſpectu, which
are not followed with hna! impenitence, as is that against the Holy
Ghoſt. Other Sins make a man liable to death, this pertinaciously oppofite
to the terms of life. This is that Sin unto death mentioned 1 Job.5.16,17.
num docet.
Maldon, in
Mat. s. 22.
¿
}
And
Serm. VIII,
a69
No Sin Venial,
And hereby the argument of Barly the Jefuite for Venial Sin is obviated,
who from this Scripture, which mentions a Sin not unto death, and a fin
that is unto death; argues, that fome Sins are of their own nature venial,
and not deferving death, though other Sins are mortal, and do deferve
death. 'Tis true St. John diftinguifheth between a Sin not unto death,
and a Sin unto death; but by both expreffions he intends Sins mortiferous
in their own nature,and fuch as deferve eternal death. By the Sin not unte
death, he understands a Sin notwithſtanding which, a man may avoid
eternal death, and may be pardoned though it deferves eternal death
and by a Sin unto death he intends a Sin which whofoever commits, can
never be pardoned, and therefore can never efcape eternal death and hence
he would not have fuch a Sinner as commits it, pray'd for. And that
by the Sin not unto death he doth not mean a venial Sin that deferves not
death, is plain from this very Text, where the Apofle faith, That life
Shall be given for them that have not fin'd unto death,by the prayers of the
faithful;but I defire to know why life ſhould be given for him that fins not
unto death,if his Sins were venial & did not at all deferve death. Certainly
the fin which the Apoftle calls a fin not unto death,had meritoriouſly taken
away the life of the Soul,and fo cannot be accounted venial, but in fome
kind mortal, and 'tis as plain from the Text, that by the Sin which is
unto death, the Apofile means not a Sin which is mortal, or only defer-
ving death,as diftinguifht from Venial Sin; becauſe the Apoftle forbids
the praying for him that commits that fin which is unto death. Now if the
Apoftle forbids praying for him whofe Sin is mortal, as only deferving
death, then it would unavoidably follow that none fhould be pray'd for
that commit mortal Sins or Sins deferving death, but only they who
commit Venial Sins, which is contrary to Chrifts, both Precept and
Example, who both commands us to pray for Perfecuters, (and no Pa-
pift can deny that Perfecution is a Mortal Sin.) and did himself, as alfo
did after him that Bleffed Martyr Stephen, pray for his Perfecuters. And
fo clearly true is this, that Bartholomeus Petrus a Papift, and Profeffor of Peccatum non
Doway, in his Continuation of Estius's Comment on the Epiftles, on ad mortem
1 Job. 5. 16. ingenuoufly confeffeth, That by a Sin not unto death is to dicitur Apo-
be underfood, a Sin from which a man may arife by repentance, and that ftolo, quod eft
by a Sin unto death, we are to understand a Sin from which a man can mortale qui-
never arife by repentance. And that a Mortal Sin may be faid to be sot dem fed agi-
anto death, he illuftrates by the fpeech of Chrift concerning Lazarus's nitentia.Vide-
Sickneſs, Tby Sickness (faith Chrift) is not unto death; namely, becauſe bitur hoc mi-
Lasarus was to be recall'd to life, and fo a Sin not unto death, is a Sin rum alicui,
from which,and from death by which,a man may be recall'd; as a Sin quod pecca-
was death is a Sin from which, and from death by which, a man cannot mortale dica.
tum quoddam
tur ejus pœ-
tur non ad
montem effe; fed meminiffe debet quod falvator Joan. 11. dicebat, infirmitas hæc non eft ad
meriera, cum tamen Lazarus ex ea infirmitate mortuus fuerit; fic in propofito peccatum mortale,
cujus vera pœnitentia agitur, non eft ad mortem. Barth. Pit, in 1 Job. 5. 16.
ND
be
}
2700
Sérm. VIII.
No Sin Venial:
Comparatio be recall'd. Thus alfo Lorinus and Justinian both Jeſuits expound this
place of John; exprefly and fully.
hæc inter
peccata,aptius
fit, intelligendo de peccato,non veniali;fed mortali. Lorie, in loc Peccatum non ad mortem,
non poteft peccatum fignificare veniale, cum enim dicat Johannes, Oranti pro peccato non ad
mortem dandam effe vitam, plane indicat hoc peccatum non ad mortem, fpiritualem vitam adi-
mere, quod fi fpirituali vitâ deftituitur qui peccat non ad mortem, mortifero fcelere obftringa
tur, neceffe eft. Juftin. in loc.
The fourth:
Conceffion.
Rom. 8. I.
4. My fourth Conceffion is this; Though no Sin be Venial in its own
nature, and deferving of pardon, yet this binders not but that Sin is Venial.
by an extrinfick caufe,namely, the grace and mercy of God in Chrift. Though
Venial Sins (as the Papifts call them) in themſelves are Mortal; yet Mar-
tal Sins through Grace are Venial. All the Sins of the Elect, and of thoſe
in the ſtate of Grace, are, though in themſelves damnable, yet pardoned
through Grace, and not damning. There is no condemnation to them (faith
the Apoftle) that are in Chrift Fefus. Though the leaft Sin makes us guil-
ty-of damnation if God fhould deal with us ſtrictly, and fecundum legis
Venialia di rigorem, according to the rigour of the Law; yet the greatest cannot
cuntur pecca-effect this guiltiness of damnation, where mercy through Chriſt is con-
ta, ab Eventu, fer'd upon the moft unworthy. Sins in themselves unworthy of par-
non quòd per
fe veniâ dig- don, are Venial to the guilty, ex benignitate judicis, by the goodness of
na funt. Sunt the Judg. and remiffible to the debtor, ex liberalitate Creditoris, by the.
venialia reis bounty of the Creditor. Though ex peccati natura, every Sin excludes
ex benigni- from Salvation; yet ex mifericordia Dei, no Sin doth fo. Though Sin
be not exempted from defert of puniſhment, quia vindicari non debet;
yet 'tis exempted, quia Deus vindicare nolit. Though not becauſe it
ought not to be punished; yet becauſe God through Chrift will not pu-
tate judicis,
remifibilia
debitori ex
creditoris li-
beralitate.
Rivet. Tr. 4.
2.13.
rith it.
And hence, 1. It follows, that as all the Sins of Reprobates are dead-
ly, not only ex merito, becaufe of their merit; but also ex eventu,and in
the event, becaufe no Sin is Venial in it felf, but only by Gods mercy:
So likewife, 2. That the reafon why the Sins of the Regenerate exclude
them not from the favour of God, is not from their own nature, but
meerly from Gods mercy,all Sins deferving that exclufion. Yea, 3. Hence
it follows, that though damnation be actually inflicted upon Jome for
their Sins, viz. Unbelievers;yet remiffion and falvation may be beftow'd
upon others, notwithſtanding they have committed thofe very Sins for
which others are damned. To unbelievers Whoredom is damning, and
excludes them from the Kingdom of God, Ephef. 5. 5; and yet Davids
Adultery excluded not him from that Kingdom. The murdering of
Christ was imputed to Judas and Pilatesand yet not to thofe A.2.23,
38. who flem Chriſt with wicked hands, whom Peter wills to repent, and
be baptized, for the remiffion of fins. God pardoned Davids Adultery
with Bathsheba, but might not Antonies with Cleopatra; Lots Inceſt
was,
Serm.VIII.
271
No Sin Venial.
was, Herods might not be forgiven. Solomons Idolatry was, and Jero-
beams might not be remitted. Yea hence I fear not to affert, that grea-
ter Sins may be pardon'd to fome, when fmaller may damn others: An
idle word may deftroy one, when Murder and Adultery may not another.
And this fully anſwers Bellarmines Argument for the Veniality of Sin.
*Tis this, If all Sins be Mortal of their own nature, and only Venial to Be-
lievers, because of their Faith; then all Sins ſhould be Mortal to Unbelievers,
and Venial to Believers:But this (faith he) is falfe, that all Sins of Unbelie-
vers ſhould be Mortal,and all Sins of Believers Venial,for if they be Venial to
Believers, then much more are they fo to Unbelievers. But why fo, O Car-
dinal? Becauſe (faith he) the Sins of Believers are more grievous and
bainous than the Sins cf Unbelievers, as being committed againft more
light and love. Now this Argument is eaſily anfwer'd by my fourth
Conceflion. 'Tis not falfe that Sins though fmaller in genere peccati, in:
the kind of Sin, fhould be Mortal to Unbelievers, and greater Sins Ve-
nial to Believers; for as they are Mortal to both of their own nature, fo
by accident, through the mercy of God, pardoning to Believers both
their ſmaller and greater Sins, their Sins become Venial in the event;
which accident being deficient to Unbelievers in their finning, Nequa-
quam eorum peccata facit venialia, fed ut funt finit mortalia; It makes
not their Sins Venial,but leaves them as they are in themſelves Mortal, as Fideles gravi
learned Pareus in anſwer to Belarmine. We grant (as Gerard expref- us peccantes,
feth it), that the rdoned Sins of Believers are more hainous than thoſe peccant, ergo
of Unbelievers; but hence it cannot be infer'd, that fome Sins of Un- multo magis
believers are Venial: For that the Sins of Believers are Venial, 'tis not venialiter
from the nature of their Sins, but from the meer Grace of God par- peccant infi-
deles, levius
doning, and not imputing their Sins, and therefore to all Unbelievers
their Sins remain fuch as they are of their own nature, that is, Mortal or Bellarminus.
Mortiferous. This alfo ftops the mouth of that defperate or defpairing Refpondet
Papilt Cotton, who thus argues, to hold that all Sins deferve eternal pu cedens falfun
nishment, and that none can live without Sin, is the ready way to drive eft intellect-
men to the precipice of deſpair, eſpecially when dying (he ſhould have um per fe, ve-
faid;
'Tis the ready way to drive the Priefts, thofe filly run eft ex
Quacks, into deſpair of purging the Purfe with the pill of Purgato- accidenti,
ry): But the answer is eafie, This Argument only becomes thofe quibus ricordiam Dei
Dei mifericordia eft ignota, (as Chamier fpeaks), who are ftrangers to veniâ delentis
venialiter
peccantes ; fic
Pares. Ante-
propter mife-
non levia tan-
tum,fed omnia peccata fidelium refipifcentium; quod accidens cum in peccatis infidelium deficiat,
nequaquam ca venalia facit, fed mortalia finit, ut funt fuâ naturâ omnia eorum peccata. Parius
contr.Bell.de amiff.Grat.c.11. Certum eft renatos per peccata mortalia contra confcientiam commiffa,
gravius Deum offendere quam infideles, quibus tantum cognitionis lumen, ac tantus benefciorum
divinorum cumulus non obtigit; fed ex eo nondum inferri poteft, quædam peccata infidelium effe
fuâ natura venialia;quòd enim in renatis quædam fnt venialia, id non eft à naturâ peccatorum,
fed ex folâ Dei miferentis, & peccata non imputantis gratiâ. Ergo in non-renatis & infidelibus,
omnia omnino peccata funt & manent talia, qualia funt ex naturâ fuâ, hoc eft, mortalia. Get.
toc. Com. de pec. act. p.306.
بود
Nn 2
the
273
Serm. VIII.
No Sin Venial.
the mercy of God in Chrift, and will not truft to it for Salvation. 'Tis
not the Smalness of Sin,but the greatness of Chriſt, that faves us. This
pitiful Papiſt draws a damnable conclufion from a Divine principle. The
principle is, No fin is Venial; therefore (faith he) defpair; but therefore
fay we, believe, go out to Chrift for free remiffion through his blood,.
whereby all Sin Mortal in its nature, is Venial to the Believer. And let
me tell thee (O thou blind Papiſt) though thou finneft much in making
Sin Small, yet thou finneft more in making my Saviour fo. I fhall con-
clude this fourth Conceffion, with manifefting the confent herein of the
Peccato non learnedeft of the Papilts with our Proteftant Divines. Aquinas faith,
debetur pœna Eternity of punishment is due to every Sin of the unregenerate, ratione con-
æterna rati- ditionis fubjecti, in reſpect of the ftate of him that commits it,who wants
one fuæ gra- that Grace whereby Sin is only remitted. And Cajetan upon thoſe words
vitatis, fed
ratione con- of Aquinas,tells us,that Grace is the only fountain whence floweth remiffion
ditionis fub of Sin, and nothing maketh Sin venial or remiſſible but to be in Grace, and
je&i, fcilicet that nothing maketh Sin irremiffible and not venial, but the being out of a
hominis, qui
fine gratiâ in-State of Grace; and that which maketh Sin Venial or not Venial is the state
venitur, per of the ſubject wherein 'tis found. For if we refpect the nature of Sin as 'tis
quam folum in it felf, it will remain (without grace) eternally in ſtain and guilt,
fit remiffio and fo will fubject the Sinner to eternal puniſhment, and is mortal. So
pœnæ. Aquin. that remiffibility or irremiffibility of Sins must not be confidered according to
1,2. Q. 87. the fits themselves, but according to the fubjects being or not being in the state
p. mihi 275. of Grace. Fisher Bilhop of Rochester, though a moft bitter adverfary to
Sola gratia eft Luther, yet concerning the Veniality of Sin, he thus fpeaks to Lather;
principium In this that Sin is Venial by the mercy of God, I am, Luther, wholly of thy
remiffionis mind. Azorius confeffeth, That the remiffion of Venial Sin is of a free and
miffibilitas, Supernatural benefit,and afforded to, none that are not in a state of Grace.
Art. 5. ad I.
pæene. Re-
& irremiffibi-
4
litas tam culpæ quàm poenæ attenduntur penes ftatum fubje&i, fcil. effe in gratiâ vel non, faturi
gratie convenit remiffibilitas pofitive, ftatui vero culpæ extra gratiam convenit irremifibilitas
pofitive. Cajet. in loc. prædi&t. p. mihi 275. Quòd peccatum veniale folum ex mifericordiâ Dei
veniale fit, hoc ego tecum, Luthere, fentio. Contra Luther. Art. 32.
Contra Luther. Art. 32. Venialis remiffio peccati,
gratuitum & fupernaturale eft beneficium Dei, nemini extra gratiam Dei conftituto peccatum
veniale dimittitur. Azor. 4. c. 10. Nifi quia eft ab homine jufto Dei gratia & charitate prædito
commifum, perpetuo puniretur. Azor. 1.3. c.9.
/
Thus far are our Conceffions concerning the Veniality of Sin, or our
zd. Branch. of
granting what is not to be denied, which was the first part of my Ex-
Explicat.
plication; I come now to the fecond Branch of Explication, which is to
Agnofcimus be by way of Negation, or denial of what is not to be granted.
quorundam That which I peremptorily deny is this, That any Sins are exempted
deliria, qui, from deferving eternal punishment, upon the account of any imaginary, er
imaginable fmalneſs or levity of Sin.
de alieno
corio funt
'Tis ingenioufly expreft by Learned River in his Catholicus Ortho-
liberales, ful-
titiam debitorum qui adverfus creditorem fuum, judicium proferunt in propriâ causâ. Certè reus
qui coram judice fuo culpam extenuat, cum res tota judici perfpe&ta eft, imprudenter valde fe ge-
rit, nec minus faltè facit, qui debitum fuum vel negat, vel minuit apud euin qui convincere po-
teft & cogere. Rivet.Sun. contr. Tr. quart. Quest.33.
doxus
Serm. VIII.
273
No Sin Venial.
{
-
cap. 3.
doxus, againſt Baily the Jefuite upon this occafion, That there are fome
be de alieno corio funt liberales, cut large thongs out of an Hide that's
one of their own, That (he means) of Gods mercy; who meafure Gods
judgment according to their own rule; and like foolish debtors will be
judges of their own caufe against their Creditor. That guilty Male-
factor (faith he gravely) is unwife, who extenuates his fault before bis
Judg, to whom his whole caufe is known, nor is it lefs imprudent to di-
minish our Sins before that God, who can both convincere & cogere, con-
vince us of our debts, and compel us to make fatisfaction. Bellarmine then
and his Complices are none of the wifeft or honefteft, who dictate to
us,that fome Sins are ſo light and little, that they deferve no eternal pu-
nifhment,but are Venial; 1. Some in genere fuo, in their kind of Sin, as
when the Will is carried out to that, which contains in it felf a kind of
inordination indeed, but yet fuch as is not contrary either to the love of God
or our Neighbour,as an officious lie,or an idle word; and that, 2. Some Sins
are Venial ex imperfectione operis,by the imperfection of the work and thefe
(faith Bellarmine) are of two forts; 1. Some are Venial ex furreptione, Vid.Bellar. I. t..
by their unexpected stealth and creeping into the Soul, and thefe are fud- de amif.Grac
den motions of lusts, anger, revenge, &c. which get into the mind before
reaſon can deliberate, whether they are to be admitted or no; and fo they
are not perfecte voluntaria, have not the full confent of the Will. 2. Other
Sins are Venial by the imperfection of the matter, ex parvitate materia,
which are committed in a light and Small matter; as the stealing of an
half-peny, which neither hurts our Neighbour, nor deftroys Love.
Againſt theſe we oppofe, That there's no Sin but deferves eternal puniſh-
ment. per propriam naturam & intrinfecam rationem, by its own proper 1, 2.0.88.1.1.
and intrinfecal nature. As the leaft drop of water is water, as truly as or. 1.4. C.8.
Azor.
the whole Sea, fo the leaft Sin is as truly Sin as the greateft; and the Durand 9.6.
leaft Sin according to the rigour of the Law deferves an everlaſting pe- Dicendum
nalty. The imperfection of Sin as to degree, takes not away from it eft ut docue-
either the reafon of Sin, or the merit of penalty, as Medina, Azorius, › Cajetanus &
Durand and others confefs. Azorius tells us from Durand, Vega,Cajetan; Vega, veniale.
That the Law of God forbids Venial Sins,even all Sin both great and ſmall, peccatum eft
and that the Arguments of the Proteftants prove,that Venial Sin is a- quidem con-
gainft theLaw of God. To which I add, that it implys a groſs contradiction.
tra legem Dei,
quia revera
to ſay that the leaft Sin fhouldbe faid to be a Sin,and yet to be Venial and lex Dei pro-
deferve pardon; for if it deferves pardon, then alfo freedom from punish hibet & gra-
ment, and if freedom from punishment, then it hath no guilt, and if it via & levia id
have no guilt, then it is no Sin. Moſt true is that fpeech of Alten- quod adverfà-
ftig, in his Lexicon Theologicum; Nullum peccatum habet rationem ad
merendam veniam, imo potius demeretur; Sin as Sin cannot deferve to be probarunt.
pardoned, but it deferves not to be pardoned. Nor can Bellarmine with his Azor. Inft.Mor..
Sophiftry prove, that the fall Sins before mention'd, are in their na- 1.4. c.8.
ture Venial: 'Tis little lefs than blafphemy what he dictates concern-Sub Tit. pes--
Altenft.
ing a Sin Venial, ex genere feo, as an idle word, an officicns lie, &c. that catum.
>
Vid. Medin, in
runt Durandus,
riorum arga-
menta con~-
}
1
it
274
Serm. VIII
No Sin Venial.
!
Surreptionem
exiftimamus
A
id eft, electi-
circumftan-
it is not againſt a perfect and a rigorous Law; that the Law which forbids
it,is not perfectly a Law,and hath notperfectly rationem legis: But this is
falfe (to fay no worse): For that Law truly binds the Confcience to
perform it, and therefore 'tis truly a Law; and that it truly binds the
Confcience,is clear, both becauſe it is made by him who hath jus leges con-
dendi, a right of making Laws, and alſo becauſe it hath a fanction,a threat,
viz. the giving an account; and condemnation allo, Mat. 12.31. And
when Bellarmine argues that Sins which he calls venial ex farreptione, by
ftealth into the Soul unawares, are not perfectly voluntary, and there-
fore are venial; 1. 'Tis acutely obferved by the learned Chamier, That
opponi, non a fin may be by furreption, or "inconfiderateness, and yet it may be voluntary
voluntati, fed alfo, furreption not being properly oppoſed to voluntarin fs, but to election,
Ti species, when upon weighing of circumstances a thing is chofen, for it often falls out,
oni, cum om- that the will is carried to a thing, though by a fudden and inconfiderate me-
mibus cognitis, tion, as Peter deny'd Chrift with his will, though fuddenly, and inconfide-
penfitatifque rately, and yet there by Peter committed a mortal fin: And though a Sin of
tiis, unum eli- Surreption be not voluntary in the highest degree,yet is it with a true and
gitur denique; proper confent, (as Ames fpeaks). 2. But befides, the nature of Sin,
nam fæpe ac- its formale or that wherein it confifts, is not its voluntarines, but its tranf
cidit ut motu greffion of the Law. The Law of the Creator, not the will of the creature,
fubitaneo, & is the Rule of right andwrong. Voluntarin Biggravates, but involunta
voluntas ipfa rine excufeth not Sin. 3.'Tis excellently obferved by the learned Dave-
ad aliquid fe- nant, That may be faid to be voluntary, not only which is committed with an
ratur; ut vo- expreß and actual willingneß, but that which is not hindred by the will
luntate Petrus when it is bound to hinder it, but the will is bound to command its reafon,
negavit fed
fubitaneâ, & that it should be wakeful and watchful, to Juppreß all the motions of inordinate
concupifcence. 4. Further, doth not the Law prohibit and condemn all
affections and motions, whether deliberate or by furreption and indelibe-
mortaliter: rate and hence it was, 5. That holy Paul complaining of the Sin that dwelt
Itaque & hæc in him, Rom.7.19. was aflicted, not only for the deliberate motions of fin,
furreptionem but alfo for thofe that were indeliberate and involuntary; and would he
funt, volunta- have mourned under them, if they had not been finful? To conclude
ria funt, ideo- this, Doth not, fixthly, the furreption and indeliberate ftealing of depra-
que & pecca- ved motions into the Soul, proceed a pravitate damnabili, from a dam-
ta verè, in-
nable and depraved principle of nature? muft it not then be finful and de-
ta. Chimier praved alfo?
inconfiderato
peccavit ta-
nien etiam
quoq; quæ per
quam pecca-
1. 6. c. 10.
Eft voluntarium non quidem in fummo gradu, fed vero & proprio confenfu, Ames, Bellarm. Enerv.
de pec. ven. pag. mihi 16. Voluntarium reputatur, non modò quod expreffâ & a&uali voluntate
committitur.fed quod ab ipfa voluntate non impeditur, quando tenetur impedire. Tenetur autem
voluntas imperare rationi,ut pervigil fit in comprimendis omnibus inordinatæ concupifcentiæ mo-
tibus. Dauchant Q. 31. Determ. p, mihi, 145,
And when Bellarmine argues for the Veniality of Sin from the parvitas
materie, the fmalneß and flightness of the matter in which Sin is commit-
ted,as the stealing of an half-penny,or a penny;I wish he had remembred,
That
Serm. VIII.
275
No Sin Venial.
That according to this Doctrine, if Bellarmine fhould fteal a Peny from
his poor Neighbour ten thouſand ſeveral times, he fhould not yet after
all,commit a Mortal Sin; fince if the ftealing of one penny be but a venial Vid. Petrum
Sin, ten thouſand Venial Sins cannot make up or amount to one Mortal Molineum in
Sin. Befides, the finalness of the matter in which a fin is committed, is Thefibus Seda.
nenfibus.
fo far from extenuating, that it often aggravates the fin committed;
as 'tis a greater fin to murder a man for Sixpence than for an hundred
pounds, to deny my ftarving Friend a peny-Loaf, than twenty Seam
of wheat; and thus Divines commonly aggravate Adams Sin by his
breaking the Command of God in fo fmall a matter as was the forbid-
den fruit. And whereas Bellarmine tells us that the ftealing of an half-
peny or a peny is not against the Lam, becauſe (faith he) Lex non di-
ferte prohibet furtum oboli, The Law doth not exprefly mention any probibi-
tion of ſtealing an half-peny or a peny. What if I fhould ask Cardinal Ro-
bert, whether the Law any where exprefly forbids the ſtealing of a thou-
fand pounds? and whether the ftealing of fuch a Sum is therefore not ·
againſt the Law, becauſe the Law exprefly forbids it not? Doth not the
general prohibition of Theft contain under it, all the kinds of Theft ? ·
Doth not this Command, Thou shalt not (teal, forbid the ftealing of any
thing that is anothers, whether the thing be great or small? even as the
Law forbidding Adultery, forbids that Sin with any Woman, noble or
ignoble, rich or poor, bond or free. In the overthrow of Jericho it was not Jofh. 6. 19.5.
exprefly forbidden to ſteal a Babiloniſh Garment, or two hundred Shekels
of Silver,or a Wedg of Gold;and yet becauſe of the general prohibition A-
chan dyed for ſtealing that Garment, the two hundred Shekels of Silver,
and the Wedg of God. Befides, that which violates one apex or tittle
of the Law, breaks the Law and offends God. How deeply holy Au-.
ftin was humbled for ſtealing of an Apple, though ftoln when he was a
Child, appears by his Confeflions. Surely in Bellarmines Divinity, A-
dams taking but an Apple, and that from his Wife, was but a Venial
fault. In Military Difcipline, a Souldier is hang'd for ftealing of a Tri-
fle, or of what is of a very inconfiderable value. The ftealing of the
leaſt thing is againſt a great both Command and Commander. And where--
as Bellarmine argues, that the ftealing of fo fmall a thing as an half-peny,
burts not our Neighbour, and therefore 'tis Venial and not forbidden;
'Its answered, the Law forbids not only the hurting of our Neighbour,
in forbidding to Steal, but it forbids the violation of Justice too. The
Law forbids inward last, but how doth inward lift hurt our Neigh- Jofephs Bre
bour? God in his Commands refpects his own purity as well as our mortally in
Neighbours utility. Further, 'tis evident that the veniality of a Sin felling their
committed against our Neighbour, cannot be gathered from its not Brother,
burting him; for in many Cafes even Bellarmine will grant that a fin though by
againft our Neighbour is damnable, though it hurt not our Neighbour him, he was
that felling
at all, yea though it prove very profitable and advantageous to him. Take highly advana-
an inftance in this true Story. A worthy Phyfician, fome years fince, ced.
had
·
7. 21,.
*
threa finned
276
Serm. VIII:
No Sin Venial,
i
charitate: Re-
vera non ex-
expugnant
charitatem
hominis rena-
ti; Sed pug-
nant tamen
cum illâ per-
fectâ charita-
te, quam Lex
imperat, &
Vid.Thef. Seda had a female Patient under Cure,to whom her leud Husband firft gave the
ninf.de pec.ven. Foul Diſeaſe;and ſoon after,he gave her alſo a draught of rank Poiſon to kill
Neque illud
rectè dicitur, her ; but the Poyfon meeting with the Diftemper,by its violent operation
hujufmodi overcame the Difeafe, and cured the Woman: According to Bellarmines
peccata non Divinity, he fhould not, by giving her the poyfon, have finned mortally,
pugnare cum becauſe he was not only,by his murtherous endeavours, not hurtful, but
charitate e very beneficial to his Wife. Still I follow Bellarmine, urging this Argu-
pectorant, aut ment, That the ftealing fo fmall a thing oppofeth not Charity to man,or Love
to God. I anfwer,though a ſmall Theft do not expectorare or expugnare
charitatem(as Doctor Davenant expreffeth it) deftroys not Love & Cha-
rity, yet it doth pugnare cum illa perfecta charitate, oppoſe that perfect
Love and Charity which the Law requireth; and it arifeth from that
inordinate luft which the Law forbids, and which is contrary both to
the Law and Love which the Law requireth. I add herein lyes the
great mistake of Bellarmine in this point; in that he judgeth of the na-
oriuntur ab ture of mortal Sin by the extinction of charity, whereas it confifts in any
illâ inordina- fiverving or declination from the Law of God, and Charity. And when
ta concupif- Bellarmine argues, That precepta de minimis non funt proprie præcepta;
centiâ quæ eft Commands concerning the least things, are not properly Commands: Befides
that full answer I have formerly given, as to proving thofe Commands
are molt truly Commands, I cannot but here fubjoyn' that ſmart Expref-
fion of Gerard,who tells Bellarmine, thus arguing,Satan himſelf was defici-
ent in this Piece of Bellarmines Sophistry; and that Satan could not more
fpeciofly have covered his temptation to the eating the forbidden Fruit, than
quod peccati by saying, Tush, this is but a little Command, about a Trifle, an Apple, and
naturam mor- indeed 'tis properly no Command at all. And truly I ſhould fay, That Bellar-
tiferam ex fo- mine might have taught Satan in this point, were it not that I look
charitatis di- upon him in this, and in the greatest part of his Polemicks as taught,
judicant, cum even to an high degree of proficiency, by that School-Mafter, both of
illa in quali- bimſelf and his blacket Society, I mean that of the Jefuits. As wild and
bet declinati- weak is that Argument which Bellarmine grounds on that of Luk. 12.
te & lege di- 59. Thou shalt not depart thence, till thou hast paid the laft mite. Lo, here
vinâ fe exe (faith Bellarmine) the laft mite can intend nothing but fome fall, venial
Id. ibid. fin to be expiated in the Prison of Purgatory.But this bold Sophifter
verts this Text,and plays too fucily with a moft ferious and fevere Scrip-
Com. c. 19.
*ture. For by the luft mite or farthing we muft not underftand fins, but
de pec.
Serpentina
the venishments due to fins, and the minutiffimas partes panarum, the
diaboli pri- finalleft parts of punishment
of puniſhment in Hell, Thus the learned ft of, even Po-
mavos homi- pifr Expofitors, expound that place; As Brugenfis and Janfenins, who
nes decipien-
tis calliditas,
charitati, &
legi divinæ
contraria.
Davenant. ubi
fupr.
In eo labuntur
adverfarii
lâ extinctione
one a charita-
rat.
Gerard loc.
;.
per
non poterat fpeciofiori fchemate pingi atque velari, quàm quòd primordialis illa lex de non come-
dendo arboris vetite fru&tu, fit præceptain, de re minima ac proinde nou perfc&to, & in rigore
præceptum, cujus tranfgreffio magnopere a Deo curetur, Ger. de prc. Alt. c, 19. prope fin. Ei qui
જ્યાં
non dederit operam ut redeat in gratian; cum læfo a fe fratre, contingit, ut carceri inferni tradj
tus, fine aliquâ debiti remfilione èxafting jus experiatur. Fanfen, in Mat. 5. 26. Senfus eft, fium-
mo tecum jure agetur, now, liberaberis donec pœnas Inetis extrettias, tantas quantas exiget extre-
mus jullitia rigor. wrugeaf. in Jul. §. 36.
make,
}
Serm. VIII.
277
No Sin Venial.
}
:
make, and that truly, the meaning thereof to be this, Thou shalt in the
Suffering of eternel puniſhment, pœnas luere extremas, quantus exhibet extre-
mus justitie rigor; Thou shalt undergo the extremity and rigor of puniſhment
from juftice: So that the Prifen there mentioned, v. 58. is not meant of
Purgatory, but of Hell (as Tertullian expreily faith) and utter darkness (as Serm. Dom.
Auguftine) and the payment of the lat mite or farthing (as Augufine in Moat. I. 1.
expounds it) imports as much, as nihil relinquetur impunitum; No part
of the punishment shall be abated, but the wicked fhall be there punith-
cd (as he expreffeth it) ufque ad facem, to the drinking the laft drop
and dregs of the Cup of Gods wrath. 'Tis but a wretched fhift of
Bellarmine, when he tells us that his venial or leffer fins, are not contra,
but only preter legem, not againft, but only befides the Law; by which
diftinction, this blafphemous Sophifter not only falls foul upon Andrew L. 4. de juſtif.
de Vega, and other Papifts, (whom he very roundly reproves for grant- c. 14.
ing that venial fins are properly against the Law, telling them, That up-
on that Principle, they can never mantsin the poffibility of a perfect impletion
of the Law, becaufe (as he faith) they can never get off cleverly from
that Scripture,(be that offends in one is guilty of all); but which is worfe, Jam. 2. 10.
he audaciously wounds the purity and perfection of the Divine Law, to Videndum eft
fhelter his venial fins. Further (as that learned Baronius obferves) illis quid re-
were theſe venial ſmall fins of Bellarmine only befides, and not against the fpondeant A-
Law, we ought not to call them fins, but indifferent actions, and fo ac- bo, dicenti
poftolo Facc-
count them lawful; for that which is forbidden by no Law is lawful. quicunque to-
And further, if this Doctrine were true, he that abftains from Venial tam legem
fins,ſhould do a work not of precept, but of counſel only,and (o of ſuper- offendatautem
erogation, the Papifts teaching that every good work not commanded by in uno, factus
God, is a work of fupererogation: But how abfurd would this be to eft omnium
fay, That by abstaining from a fin,a man doth a work of fupererogation. reus. Bellar.
I fhall only add that Cenfure paft upon Bellarmine by Doctor Featly, who de juftif. l. 4.
faith, That here Bellarmine for faying fome Sins are not againft but only Baron, de pect
befides the Law, may well be accounted to be befides himself. And as for ven. p. 98.
Cotton that proud Papift, who tells us there is no proportion between eter-
nal death,and an idle word,and therefore an idle word is not to be fo feverely
punisht: I answer, That as the great and righteous Judg of Sin and Sin-
ners, is fitter to judg of the proportion between the least. Sin and eter-
nal punishment, than any weak and guilty Malefactor; So, the will of
God forbidding any Sin under an eternal penalty, is a fufficient reafon
of that penalty, and makes the punishment proportionable to the deme-
rit of the Sin. I fhall only chaftife the intolerable infolence of this
Popeling by asking him one queftion, and 'tis but this. What proportion
is there between eternal death, and the eating a morfel of Flesh in Lent, or
a Womans spinning a Tard of Thread on an boly day. If you Papifts for-
bid thefe under pain of damnation (as you do), and that meerly becauſe
the Church appoints it fo, ye blind Hypocrites, may not divine probibi-
tion be allowed to make a proportion between a Sin, and eternal pu-
nishment,
оо
Servaveriat,
C. 14.
278
Serm. VIII.
No Sin Venial.
Non affera- niſhment, as well as that which is Humane, yea Diabolical, in the latter
mus ftateras of which exprellions I am not too fevere, as long as we hold, 1 Tim.
dolofas, ubi
appendamus 4.1,2,3. to be Canonical. The fum of all is but this; The fmalness of Sin
quod volumus, alters not the nature thereof. Its nature ftands in this, that 'tis against
& quomodo the Law: If it be not prohibited, 'tis no Sin; If it be, 'tis damnable be
volumus pro it greater or fmaller. I conclude this whole firft part of my Difcourfe,
ftro, dicentes, its Explicatory part, with that holy and excellent advice of St. Auftin,
hoc grave, hoc Lib.2. contr. Donatum. Non afferamuus ftateras dolofas, &c. Let us
leve eft, fed not bring deceitful Ballances to weigh in them what we will, and how we will
afferamus di- according to our own pleasure, faying, this is heavy, this is light; but let us
fetch a Divine Ballance out of the holy Scriptures, and in them let us weigh
our Sins, or rather let us judg of them as they are there weighed.
arbitrio no-
vinam ftate-
ramn de Scrip-
turis fanctis,
& in illâ ap-
pendamus
peccata vel
potiùs à Do-
mino appenfa
recognofca-
1
I have faid what I intended as to the Explication of this great Truth,
the denial of Venial Sin, both as to Conceffion and Negation; I proceed
now to the Second Branch of my Difcourfe about this Point, and that is
the Confirmation of it.
And my firft, and more immediately Scriptural Argument ſhall be
mus. Cont.Do- this:
Bat. 2.6.
2d. Part.
}
Arg. 1.
No Fault is Venial in it felf, that deferves eternal death:
But every Sin deferves eternal death:
Therefore no Sin in it felf is Venial.
The first Propofition or major is granted by the Papifts, who tell us
that the nature of Sins Veniality,ftands in its not deferving eternal death;
and therefore no Sin is Venial that deferves eternal death.
The minor or fecond Propofition, viz. that every Sin deferves eternal
death, I fhall clearly prove by Scriptures and reafon.
1. By Scriptures; and I fhall name three. The first is that which I
named for my Text, Rom. 6. 23. The wages of Sin is death. The fe-
cond is, Ezek. 18. 4. The foul that finneth fhall die. The third is that of
Deut. 27. 26. Curfed be be that continues not in all the words of this Law,
c. To thefe Scriptures Bellarmine anfwers, but very miferably.
To that of Rom. 6. 23. The wages of Sin is death; Bellarmine an-
fwers, That when Paul faith, The wages of Sin is death; 'tis only meant
of Mortal Sin, and thus is he to be understood, The wages of Mortal Sin
is death. But I anſwer, with as good reaſon, in all the places of Scrip-
ture, wherein we are dehorted from Sin, he may caft this shameful.
glofs upon them, and fay, that we are in them, dehorted not from all
a Pet. 3:11. Sin,but only from Mortal Sin; as when the Scripture faith, efchem evil;
Bellarmine may add this gloſs, and fay, we are not forbidden to ſhun all
Thefs: 22. evil, but only Mortal evil. And fo when Paul faith, abstain from all ap-
pearance of evil; that is,as Bellarmine expounds it, abſtain from all ap-
Rom. 12. 9. pearance of Mortal evil; and Rom. 12.9. abhor that which is evil;
i.e. Mortal evil; yea when we pray to be deliver'd from evil, that with
Bellarmines comment,is only Mortal evil, not all fin. But further I would
1
ask
Serm. VIII.
279
No Sin Venial.
redduntur.
ask any Papift, only thefe two cafie queftions, 1.What is the meaning of
thefe words, Rom.6.23. [The wages of fin is death?] The Papist will an-
fwer,by thefe words, the Apoftle means that Sin deferves death.]Let Bene- Sempiterni
dict Juftinian the Jefuit upon Rom.6.23. fpeak for all, who gives it thus, cruciatus pec-
by the defert of fin,eternal puniſhments are inflicted.2.I demand, What is the cati merito
meaning of this word [mortal] when Bellarmine thus expounds this Bened. Jeft. in
Text,the wages of [mortal] Sin is death? All the Papifs with Bellarmine Rom.6. p.191.
readily answer, that the meaning of a mortal Sin, is a Sin that deferves
death. Now, Reader,be pleas'd to add to the Apoftles Propofition the
wages of fin is death, that is, Sin deſerves death, Bellarmines Expofition,
the wages of [mortal] Sin is death; That is, of a Sin that deferves death,
and Pauls Propofition will be turn'd into a grofs Tautology,and be made
to fpeak thus, Sin deferveth death that deferveth death; a wretched de-
pravation of the facred Text, whereby they fhew that rather than they
will renounce a grofs error,they will make the divinely-infpired Apoſtle,
to ſpeak grofs non-fenfe. Befides, 'tis evident that in this fixth Chap-
ter to the Komans, the Apoftle dehorts the converted Romans from all
Sin; particularly, v.2. God forbid that we ſhould continue in fin; and how
Shall we live any longer therein. Now will any dare fo wretchedly to in-
terpret Paul, as to fay that the Chriftians are here dehorted only from
fome Sins, and not from all? If any would offer fo to expound the
Apoftle, I would inftantly ftop his mouth by two Arguments taken
from the Context, wherein the Apoſtle diffwades from Sin v.3: 1. By a
reafon taken from being baptized into the death of Chrift, now when we
are ſo baptized, is not all Sin waſht away and deſtroyed? And 2. the
Apoitle ufeth another reaſon to diffwade from continuing in Sin, and
that is, the confideration of their former yielding themfelves to Sin;
Whence he argues, They ought now as much to ferve Righteousness as
formerly they had ferved Sin, v.19; whence 'twill follow, That as they
had formerly ferved not only greater but fmaller Sins, fo now they
ought to caft off the latter as well as the former,even all Sin whatſoever.
Now if Paul by theſe two Arguments dehorts from all Sin, why should
he not then do fo by this next Argument, viz. the iſſue of Sin, the ws-
ges of Sin is death?
As to that place of Ezek. 18.4. The foul that finneth, it ſhall die,
Bellarmine anfwers, The Prophet only intends that threat againſt Mar-
tal Sins, grievous and hainous abominations, not againſt ſmaller Sins
which he calls Venial. But he abufeth the Scripture, for the Prophet
there fetting down the standing rule of Divine Juftice, that none thould
die but for his own Sing, makes no exception of leſſer Sins from being
within the compaſs of that Commination, not faying the Soul that grie-
vously fins, but the Soul that fins, fhall die. Univerfe dicium eft, 'tis uni
verfally expreft as Pareus notes; but to put all out of doubt, that leffer
as well as greater fins, are threatned to be puniſht with death by the Pro-
phet, 'tis plain from the 31. verf. of that Chapter, where the Prophet
002
plainly
280
Serm. VIII.
No Sin Venial.
plainly declares his meaning to be of Sin in general without any reftri-
&tion;Caft away from you (faith he) ALL your tranfgreffions,and make you a
new heart, for why will ye die? All Sins therefore which oppoſed a
new heart, are they commanded to caft away, and are here clearly dif
covered to be deadly.
To that place of Deut. 27. 26. Curfed be be that confirmeth not all the
words of this Law to do them, Bellarmine ftill gives the old anfwer: By
the words of this Law (faith he) are not meant the words of the whole
Law; as if God had threatned a curfe against all Sins in general, but
only of Mortal Sins, fome groffer Sins of Murder, Incest, Idolatry, &c.
But this is a curfed glofs put upon a Divine curfe; for the words here.
ufed, the words of this Law, are the fame with thofe of Verfe the 8th.
where the very fame expreffion the words of this Law,intend the words
of the whole Law; and evident it is that here all thofe Sins are intended
which are oppoſed to Legal Righteousness, Do this and live; but ſuch
are all Sins in general. But the Apoftle whom I ever took for a better
Expofitor of Scripture than either Bellarmine or the Pope, leaves no place.
for difpute in this matter, who Gal. 3. 10. citing this very place of
Deuteronomy, denounceth the Curfe,not against thofe that commit fome
grofs Sins against fome part of the Law, but against thofe that continue
not in all things that are written in the book of the Law; i.e. thofe that
commit any Sin whatever.
Thus I have made good by Scripture this Propofition, viz. Every.
Sin defervés eternal death. I fhall now proceed to prove it by two Rea-
Jons; the firft whereof is this:
Every Tranfgreffion of the Law deferves eternal death;
Every Sin is a Tranfgreffion of the Law:
Therefore every Sin deferves eternal death.
The Second Propofition, or minor, That every Sin is the tranfgreffion of
the Law, is contain'd in the exprefs words of Scripture, 1 Job. 3.4.
where Sin is call'd the tranfgreffion of the Law, from which every Sin is
afwerving, and thence hath its both nature and name alfo; and 'tis
granted by the learnedſt among the Papifts, that all Sins, even Venial
are against the Law; fo Durand, Gerfon, Vega, Azoriu, Cajetan, with
others. And Augustin's old definition of Sin, that 'tis dictum, factum
concupitum contra legem; that Sin is that which is either faid, done, or
defir'd against the Lam, falls in with them, or rather they with it; and
therefore Bellarmines diftinction of fome Sins that are only præter, be-
fide, and not contra, against the Law is grofly falfe; for if all Sins are for-
bidden by, all Sins are contrary to, the Law.
The major or firft Propofition, That every tranfgreffion of the Law de-
ferves eternal death, is moft certain: But I prove it thus..
Whatever deferves the Curfe of the Lam, deferves eternal death; but
every Tranfgrellion of the Law deferves the Curfe of the Law: There
fore every Tranfgreffion of the Law deferves eternal death..
The
}
Serm. VIII.
281
No Sin Venial.
The major or firft Propofition cannot be deny'd unless we will hold
that the Curfe of the Law, only contains temporal evils, which is horrid-
ly falfe; for if that were true, then Chrift hath not delivered us from
eternal death by delivering us from the Curfe of the Law.
,
The minor or fecond Propofition, That every Tranfgreffion of the Laro
deferves the Curfe of the Lam, I prove from that clear and full Scripture.
Gal. 3, 10. Curfed is every one that continues not in all things that are
written in the Book of the Law to do them. According to the rigor of the
Law, the leaf breach thereof makes us curfed, and this was the Laws
unfupportable burden, that when we were bound to do all things in the
Law, and were unable to do them, we were yet curfed for not doing
them.
2. My fecond reafon to prove that every Sin deíerves eternal death
is this;
That which deferves an infinite punishment deferves eternal death;
but every Sin deferves an infinite puniſhment: Therefore every Sin de-
ferves eternal death.
The major or firft Propofition is deny'd by none, there being no in-
finity of puniſhment mention'd,or imagin'd,but in that call'd in Scrip-
ture eternal death.
The minor or fecond Propofition, that every Sin deferves an infinite
punishment, I thus prove:
If Christ laid down an infinite price to redeem as from every Sin, then
every Sin deferves an infinite puniſhment; but Chrift laid down an
infinite price to redeem us from every Sin:
Therefore every Sin deferves an infinite puniſhment.
The confequence is evident, That if Christ laid down an infinite price.
for every Sin, then every Sin deferves an infinite punishment, becaufe
it had been an unjuft exacting of punishment upon Chrift, had there.
been required of him the laying down of an infinite price for a finite
evil, that required only a finite puniſhment to be inflicted for it.
·
The minor or fecond Propofition, viz. That Chrift laid down an in-
finite price to redeem us from every Sin, is undeniable by thofe that will
neither deny Scriptures nor Catechifms: For that Chrift redeem'd us
by an infinite price, hath not only the confent, but 'tis the ground of
the comfort of all Chriftians. Infinitas perfone facit infinitatem pre-
tii, an infinite perfon made the price of infinite value. And that Chrift
laid down this infinite price for all Sins, is with the like confent and
comfort embraced by all that believe the Scriptures aright, which a-
bound in Texts that exprefs it, Pfal. 130. ult. He shall redeem Ifrael
from all bis iniquities. 1 Joh.1.7. The blood of Chrift cleanfeth from all Sin.
Tit. 2. 14. He gave himself that he might redeem us from all iniquity.
Hence Hof. 14. 2. 'twas a prayer of Faith, Take away all iniquity; and
Ifa. 53.10. The Lord hath laid upon him the iniquity of us all, and Job.
1.19. The Lamb of God that takes away the fin of the World; and Mat.
I. 2.1..
}
:
282
Serm. VIII.
}
No Sin Venial.
!
2d. Arg.
1
!
Non Prælati-
one.
Non Admiffi-
one.
1.21. He ball fave his people from their fins; from every Sin, and every
Sin perfectly.
My fecond Argument to prove that no Sin is venial, is this :
Whatſoever is contrary to the loving of God with the whole heart, is
not Venial but Mortiferous,
But every Sin is contrary to the loving of God with our whole heart?
Therefore every Sin is Mortal, and fo not Venial.
The first Propofition or major is undeniable;becauſe he that loves not
God with his whole heart, fins againſt the exprefs words of the com-
mand, Mat. 22.37. And the loving God with all the heart, is call'd the
great command, and is prefer'd before the love of our neighbour by Chriſt,
Mat. 22. 38, 39. Since therefore there are many commands of love to
our neighbour, which cannot be violated but we muft needs Sin mor-
tally(as the Papifts grant),'twill evidently follow, That a tranfgreflion of
the command of loving God with all the heart, muft needs be a Mortal
Sin.
The Second Propofition or minor, That every Sin oppofeth the loving
of God with all the heart, and that whoever fins, loves not God with
all the heart, is as true as the former.
Bellarmine therefore dares not here anfwer by denying this truth ab-
folutely; but by a lame and lamentable diftinction, he anſwers here,
That to love God with all the heart, may be taken two ways:
1. To love God fo intirely and perfectly as that nothing is prefer'd
before Gods love; and this love of God (faith Bellarmine) is both the
meaning of the command, and fuch alone alfo which Venial Sins do
not oppoſe.
2. To love God fo perfectly as that a man is fo wholly taken up with
the love of God, that no finful and vicious thought at any time can
creep or ſteal into a perfons heart: But (laith Bellarmine) fuch a love of
God as this, is not commanded in this life, and this love of God he con-
feffeth is oppos'd by Venial Sins. For answer to this impious diftinction
of Bellarmine, 'tis both moft falfe and frivolous.
1. As he tells us that 'tis not neceffary to the love of God with all the
foul, that all vicious thoughts be hindred from admiffion into a man;
for this is clearly oppos'd not only by St. Auſtin of old, but by others,
Diliges Deum even Papifts of late. St. Auflin tells us, That to love God with all the
ex toto corde, the Soul, is to confer all the life, thoughts and understanding upon him, from
mâ,& ex totâ whons we have them all, and to suffer no part of the life to give way to be
mente; i.. willing to enjoy any thing else, but whatfoever elfe comes into the mind to be
omnes cogi-
& ex totâ ani-
tationes, omnem vitam, & omnem intelle&um in illum conferas, à quo habes ea ipfa quæ con-
fers. Quum autem ait toto corde, totâ animâ, tota mente, nullam vitæ noftræ partem reliquit,
quæ vacare debet, & quafi locum dare, ut alia re velit frui; fed quicquid aliud diligendum venerit
in animum, illuc rapiatur quo totius dilectionis impetus currit. Auguſt. Lib.x. de Dectr. Chrift.
cap. 22. <
loved
"
Serm. VIII.
213
No Sin Venial.
debere com-
loved, is to be carried thither. Victor expreffeth it thus; A man should Hominem
burn with fo hot a love to God, that nothing ſhould creep into any faculty tanto Dei a-
of the Soul, that either diminisheth love to God, or carries it any whither more flagrare
elfe. Anfelm excellently thus, on Mat. 22. In the Understanding no place monftrat, ut
is to be left for Error; in the Will nothing is to be willed contrary to God in nihil prorfus
the robole memory nothing is to be remembred whereby we may the less in ullam ani-
think of him. Aquinas thus allo; A man muſt ſo love God, if with all the mæ facultatem
heart, as to fubject himself to bim, and follow the rule of his Command- irrepere finat
ments in all things; for whatfoever is contrary to his Law, is contrary to his quod fuam er
Love.
ga Deum di-
le&tionem di-
minuat aut
alio transferat. Vit.in Mar.12.In intelle&u nullam relinquas errori locum. In voluntate nihil velis
illi contrarium, in memoria tuâ nihil reminifcens quo minus de illo fentias. Anfelm in Mal.22. Eft
de ratione charitatis, quòd homo fic diligat Deum,ut velit fe in omnibus ei fubjicere,& regulam præ-
ceptorum ejus in omnibus fequi, quicquid enim contrariatur præceptis ejus, contrariatur charitati
Thom. 2da. 2de. Q.24. Art.12.
ni contrari-
Alvarez exprefly oppoſeth Bellarmine in theſe words; To love God Diligere De-
is to admit nothing into the beart contrary to God. Theophylact moſt fully; um eft nihil
To love God with all the heart is to cleave to him with all the parts and fa- in corde di-
culties of the Soul; to give our felves wholly to God, and to ſubj: Et the nu- vinæ dilectio-
tritive, fenfitive, and rational faculty to his love. Now according to um admit-
thefe Explications of the Love of God, the leaft Sins (which Papiſts tere. Alvarez
call Venial) are contrary to it; for in them there's not a pleafing of Lib.6. de Aur.
God in all things, not a forfaking of all things contrary to his will; yea in div.Grat. diip.
thefe Venial Sins there's an admiffisn of a contrary and unlawful Love of 51. SEC.4.
the Creature into the heart, and not a total fübjecting thereof to Sedy éxo-
God.
Αγαπᾶν τὸν
χως.
Xws, Tolo ess
To fia Tar-
τῶν τω τῆς ψυχῆς μέρων και δυναμεων αυτω πυσέχειν οτε ὅλος ἑαυτὸς ὀφειλομεν διδόναι τα
θεῶν καὶ ὑποτάσειν, καὶ τὴν θρεπτικὴν, καὶ τὴν αἰσθητικὴν, καὶ διανοητικὴν ἡμων δύναμιν τῇ
sizdan to der. Theophil. in Mat. 22.
αγάπη
But fecondly, in every Venial Sin, there's the preferring of fomething.
before God, and therefore a manifeft tranfgreffing of the Law of loving
God. As to a formal and explicite preferring the Creature before God,
fo as to account the Creature a more excellent Good than God is, this
all thofe do not, that live in the groffeft and moft mortal wickedneffes,
(as the Papifts acknowledg); for men may live even in the hainous Sin
of Perfecution, and yet think thereby they ferve and let up God: But
as to a virtual and interpretative preferring the Creature before God
this men do in the leaft Sin; they carrying themſelves to, as if the Crea-
ture were to be prefer'd before God, they fearing not for the love of
the Creature to offend God, and injuriouſly to his Juftice, to break his
Commandments. And how may a man be faid to thew by his carriage,
more refpect to the Creature than to God, if not by breaking the Com-
mands of God and contemning his will for the Creature. To thun the
dint of this Anfwer, the Papifts are forced to this wretched fhift, which
is
284
Serm. VIII.
No Sin Venial.
کی
Arg. 3.
is to answer, That he who fins Venially, prefers not the Creature before
God, becauſe he knows that Venia! Sins will not diffolve that knot
of love and friendship between God and him. But what a pittiful ex-
cufe is this for Venial Sin, fince (as Baronius well obferves, pag. 106. de
pec. ven.) They who commit Venial Sins, thinking thefe Sins will not
diffolve the favour of God, either think fuch Sins are fo light and
flight that they deferve not the diffolution of Gods favour, or they
think though they do deferve that diffolution, yet that God will deal
fo graciously with them, as that for fuch Sins, he will not exclude them
froin his favour: If they think that they do not deferve the diffolution
of Gods favour, they grofly err, yea grievously fin againſt God,by judg-
ing their Sins to be light and little, and by a bold fixing of limits to
Gods Juftice; as if God could not juftly punish their Sins with that
penalty which he tells us they deferve: But if they think that their Sins
do deferve the diffolving of Gods favour, and that it is meerly from
the Grace of God that they who commit them, are not excluded from
it ; then it follows, That they for the love of the Creature offending God
by theſe Sins, prefer the Creature before God and his favour; for who-
foever for any Creature, dares do that which may jufly exclude him
from Gods favour, doth prefer the Creature before the favour of God:
Nor doth their knowledg that thefe Sins do not exclude them from the
favour of God, when yet they will commit them, extenuate or excuſe
their contempt of Gods favour, of which they are guilty, but con-
trarily it aggravates that contempt;fince though they know 'tis by Gods
Grace and favour that their fmaller Sins do not exclude them from his
Love and Mercy, yet they abufe the Clemency and Goodness of God
to a licentioufnefs in Sin, which is almoft the higheft contempt of Di-
vine favour,imaginable.
My third Argument to prove, That no Sin is Venial, or deferving to
be pardon'd, fhall be drawn from the nature of pardon; whence I thus
argue.
>
An opinion that overthrows the nature of Gods pardoning of Sin, is
impious and erroneous; But this opinion that fome Sins are Venial and
deferve to be pardoned, doth thus overthrow the nature of Gods pardon-
ing of Sin:
Therefore this opinion is impious and erroneous.
The major or firft Propofition is evident.
The minor or fecond Propofition I prove thus: If pardoning of Sin
defigns an act of free Grace and favour, in pardoning, which God ac-
cording to ftri&i juffice,might not have done, and if the Doctrine of Sins
Veniality and deferving to be pardoned,makes pardoning an act of juſtice,
fo that God cannot but in juftice do it, then the opinion of Sins Veni
ality overthrows the Doctrine of Divine pardon :
But the pardoning of Sin defigns an act of free Grace and favour,
which God might not have done unleſs he had pleas'd, and the Doctrine
of
{
Serm. VIII.
285
No Sin Venial.
of Sins Veniality makes the pardoning of Sin an act of Justice which
God cannot but do; therefore the Popish Doctrine of Venial Sin,over-
throws the Doctrine of Divine pardon.
The Major or firft Propofition is evident, and will be granted by all.
The Minor or fecond I prove thus in both its parts. As to its first
part, 'tis moft manifeft that pardon deſigns an act of free Grace and fa-
our; 'tis needless to multiply Scriptures (which to do were moft eaſie)
I
in fo clear a point, Ephef. 1. 7. Forgiveness of fin according to bis grace. Mifericordia
Pfal. 51. 1. According to thy mercy blot out my tranfgreffions. 1 Tim. 1. 13. donatus fum.
I obtained mercy, (faith pardoned Paul. )
Bezdo
For the fecond part of the Minor, that the Doctrine of the Papifts a-
bout the Veniality of Sin, makes the pardoning of Sin an act of justice,
which God cannot but do if he will do juftly, is no flander caft upon
the Papifts in this Point. I pray let them be judg'd in this cafe, by their
own confeffions. The Council of Mentz profeffeth (as we heard) That Bin. Tom. 9.
C. 46.
they cannot understand how God should be juſt if he punish any for Venial Sins
with eternal punishment. Sonnius, the Papift I mean, tells us that Venial
Sin is Venia dignum, Venial Sin is worthy of pardon. And Bellarmine,
That they bold with a general confent, that Venial Sins make not a man
guilty of eternal death; and he afferts with intolerable blafphemy, That
God should be unjuſt if he puniſht Venial Sins eternally; juftice requiring a ta venialia
forbearance to punish that offence which deferves not punishment. From all pœnâ æternâ:
which it follows, that Divine pardon is fo far from being an act of free Lib.1.de Amiff.
Grace in the account of a Papift, that when he recites hisPater Nofter,if his
Devotions agree with his Doctrines, he may rather fay, Lord pay us,
than forgive us our debts.
My fourth Argument fhall be taken from Chrift his rejecting of this
Pharifaical depravation of the Law of God, that fome commands of the
Law, and fome Sins againſt thoſe commands are fo fmall and flight that
God will not require a perfect fulfilling of the Law,as to leffer and final-
ler commands, nor the neceffary avoiding of fuch Sins as are againſt
thofe fmaller commands. The words of Chrift are thefe, Mat. 5. 18.
Till Heaven and Earth pass away, one jot or one tittle ſhall in no wiſe paſs
from the Law, till all be fulfill'd. The Lord Chrift by theſe words, where-
in he fhews 'tis impoffible that any thing in the Law, though accounted
never fo small, fhould pafs from it, but all muſt be fulfill'd with a per-
fect Satisfaction, oppoſeth the Pharifees; who taking it for granted,that
there was neceffarily required to righteoufnefs and life, a perfect fulfil-
ling of the Law, and yet finding that it was impoſſible to keep the minu-
tifsima legis, as to abftain from all finful inward motions in the mind
and heart, from every idle word, &c. to have fuch a perfect conformi-
ty to the Law,that there should be no lufting contrary to it, coyned this
diftinction,that fome of the commands of the Law were fall and fome
great; and though none could in thofe little commands against finful
motions of the heart, perfectly fatisfic the Law, yet if he kept the great
Pp.
Command-
Injuftum eft
punire pecca
Grat. c.14.
4. Arg:
286
Serm. VIII
No Sin Venial.
Chriflus for
tiffimè negat
effe quædam
mandata in
lege ita mi-
nuta, quæ
multum.curat,
Commandments of the Law, concerning outward acts and works of the
Law,he fhould be just before God;fince thofe Commands of little things
were but little Commands, and therefore would not condemn a man
for tranfgreffing of them,provided that he perform'd the external works
commanded in thofe great Commands. Now Chrift vehemently denies
that there are any commands of the Law fo finall and minute, as that God
would not much regard them, or of which in the ſtabliſhing the righteouſneſs
of the Law before God,a man fhould give no account for the breaking of them,
but God would account him righteous whether he obferved them or no. And
therefore to fhew the neceflity of fulfilling the Law in the most perfect
Deus non and exact manner, Chrift affures, there fhould not pafs from the Law
quornm etiam one jot or tittle thereof that ſhould not be fulfil'd;not a jot, the least letter,
quamvis non not a tittle, the least point, but was fo highly accounted of by God,that
impleantur, before they ſhould pass away without being fulfil'd, Heaven and Earth
non fit haben- should pass away. So that there was required to the fulfilling of the Law,
that all things in it, even to the leaſt apex or tittle,fhould be fulfill'd. To
juftitiâ legis which Doctrine of Chrift agrees that of Mofes and Paul, Gal.3.10. who
coram Deo. denounced a Curſe not only againſt thoſe who continued not in the great
Ut itaq; per- things,but in all things written in the Law: And of James 2.10. who faith,
fe&tiffimam Whosoever shall keep the whole Law, and yet offend in one, ſhall be guilty of
onem, necef all, and this one is here to be taken for any one. As Luk. 15. 2. If he
fariam effe have an hundred ſheep and lofe one, that is, any one: So Mat. 10.42. Who-
Chriftusoften foever shall give a cup of cold water to one, that is, to any one of the leaft
Believers, &c. So that unum, one, is equivalent to quodlibet, as here, one
quidem lite-
ræ apicem jot or tittle of the Law, that is, any one jot. or tittle of the Law ſhall not
cadere pro- pafs away, but must be fulfil'd.
da ratio in
ftatuendâ
legis impleti-
dat,ne unum
nuntiat, quod
non fit neceffe impleri. Chemnit: c.51. Harm. p.337. mihi. Cujus præftantiffima Commentaria in
hunc locum opto ut infpiciant lectores & perlegant.
5. Arg.
ex peccato
My fifth Argument is taken from that macula, or ſtain, or filth, that
every Sin, even the least and lightest, leaves behind it. This ftain left -
behind the commiffion of every Sin, is by feveral confidered feveral
Negari non
poteft homi- ways: Either as an habitual averfion from God; or as an habitual difcon-
nem vere ma- formity to the Law of God; or as the impairing of inberent Grace, (the
nere pollutum beauty of the Soul), and the weakning of its acts; or as a greater habi-
veniali, quod tude and inclination to Sin; In regard of fome, or all of thefe left up-
femel com- on the Soul after the commiffion of any Sin, 'tis faid, that Sin defiles-
mifit,donec ab and pollutes, Mat. 15. 11, 18. Rev. 22. 11. and that every Sin is a ſpot,
eo juftificetur; Ephef. 5. 27. and filthiness, 2 Cor. 7. 1. Jam. 1. 12. Ezek.24.13. Ezek.
36.25. and when a man repents of Sin, and hath Sin pardoned to
peccato veni-
ali juftificatur, him, he is faid to be wafht and cleanſed; 1 Cor. 6. 11. 2 Cor.7.1. Ezek.
vere dicitur 36.25, 33. And becauſe we are faid to be cleanſed, I Job. 1.7. from all
ab eo emun- Sin, therefore all Sins, even fuch as Papifts call Venial, leave a spot and
dari. Vasquez ftain upon the Sinner, even as Vafquez the Jefuit confeffeth. Now fince
there's this ſtain and defilement befals us after every Sin, there follows
nam qui à
in 1a. 2de.
Difp. 139. c.4.
an
1
Serm.VIII
287
No Sin Venial.
an exclufion for all Sin, from the Kingdom of Heaven, into which no unclean
thing fhall enter, Rev. 21.27. and that Exclufion Bellarmine tells us, is Lib.1.de amif.
Grat. cap. S..
proper to Mortal Sins; and indeed that which excludes from Heaven,
muft needs deferve eternal death, and ſo be Mortal. And that this Ex-
clufion is not to all, perpetual, 'tis not from the nature of Sin, nor from
the cleanſing virtue of any Purgatory-fire, but meerly of God in Chrift
pardoning and purifying.
My fixth Argument is taken from the Power of God, juſtly to forbid 6. Arg.
the leaft Sin under the pain of an eternal penalty. Now if God can juftly
prohibit the leaft Sins, under an eternal penalty, then may he justly puniſh
thofe Sins prohibited, with that eternal penalty. And that God may pre-
hibit the leaft Sin under an eternal penalty, is evident, not only becaufe
the Will of God forbidding any Sin under an eternal penalty, is a fuf-
ficent reafon of that penalty, and makes the puniſhment proportionable
to the demerit of the Sin; but becauſe God hath actually prohibited un-
der pain of eternal puniſhment, things in themfelves lawful and indif
ferent, as abftinence from feveral kinds of Meats, Blood, &c. and
therefore furely he may forbid all Sin under that penalty: Yea God in
the Covenant of Works made with Adam,actually prohibited all Sin under
the penalty of eternal death: Which is evident, becauſe if God promis'd
eternal life to Adam, upon condition of perfect Obedience, certainly the
commiflion of the leaft Sin would have made Adam liable to eternal
death; for he that performs not the condition prefcrib'd in the Cove-
nant, cannot obtain the reward, but contrarily deferves the puniſh-
ment appointed againſt thoſe who violate the Covenant; But if Adam
had committed the leaft Sin, he had not performed the condition pre-
fcrib'd in the Covenant, which was perfect Obedience; therefore he had
deferved the penalty appointed against the violators of the Covenant.
And if the Covenant of Works bound not Adam to avoid every Sin for
the eſcaping of eternal death, then it bound him (as the Covenant of
Grace binds us) to repent of Sin for the eſcaping of eternal death, there
being no remiffion of any Sin, or avoiding of eternal puniſhment for it
without repentance: But under the Covenant of Works there was no
Obligation to repentance for Sin; for if there had been any Obligation
to repentance for Sin, there muſt have been a promiſe of pardon upon
repentance, but that's falfe, becauſe the promiſe of pardon belongs only
to the Covenant of Grace, pardon being only beftow'd through
Chriſt.
Seventhly, I argue from the Typical remiſſion of Sins in the Old Teſta- 7. Arg,
ment; for they were then commanded to offer Sacrifices, not only for
greater and more enormous offences, but for their leffer Sins, as thofe of
infirmity and ignorance, which the Papiſts call and account Venial. As is
evident from Levit. 4. 2, 12, 13, &c. and Lev. 5. 17. Now thofe Sacri-
Pp 2
fices
288
Serm. VIII.
No Sin Venial.
Synopf. pur. fices refpected that only Sacrifice of Chrift, by which all our Sins are ex-
Theol. de pec. piated, as Chrift was made a curfe for us that he might deliver us from the
act. pag. mihi
176.
curſe, Gal. 3. 13. And from this (faith the learned Waleus), Invicte
demonftratur, 'tis invincibly demonftrated, That every Sin of it felf is
Mortal.
8. Arg.
9: Arg.
}
Eightly, I argue from the infinity of evil that is in every Sin, to its
defert of an infinite punishment. That every Sin is an infinite evil,is moft
certain; I mean not that 'tis infinite intenfivè, as to it felf or bulk, (as I
may fay) for as the Sinner is but finite, fo Sin is a privation but of a
finite rectitudes and if every Sin were infinite in its intenfiveneft, all Sins
would be equal. But yet two ways Sin is infinite: 1. Objective, becauſe
committed against an infinite Majefty. 2. Extenfivè, and in refpect of
its duration, becauſe its ſtain and defilement laft for ever, in regard of the
Sinner, who cannot of himſelf repent. In like manner there's an infinite
puniſhment due to Sin, (I mean not a puniſhment infinite intenfivè, for a
finite Creature cannot be capable of an infinite torture; but yet an in-
finite punishment is due to Sin)two ways,as Sin was faid to be two ways
infinite: 1. A puniſhment is due to Sin, infinite Objective, by the Sin-
ners being deprived of that infinite good, against whom he hath here.
offended, and whom he hath here neglected and deſpiſed. 2. A pu-
niſhment infinite extenſivè, in reſpect of its duration for ever, becauſe the
ftain contracted from Sin commited in this life, endures for ever; and
therefore the wicked who continue for ever fedi,filthy and unclean,con-
tinue for ever Dei Confortio indigni,unworthy of ever having Communi-
on with God. Qui nunquam definit effe malus, nunquam definit eſſe miſer à
he that never ceaſeth to be evil, never ceaſeth to be miferable. The moſt
Venial fault therefore,being an infinite fault, deferves an infinite puniſh-
ment. That 'tis an infinite fault, 'tis plain, becaufe 'tis against the infi..
nite Majefty of the Law-giver, and becauſe its ftain of it felf, and with-
out the mercy of God, endures for ever..
Ninthly, That all Sins, even ſuch as Papifts call Venial™ Sins, defervé
an eternal puniſhment is evident, becauſe the leaft Sins of Reprobates,
idle words, ſhall be punisht with eternal puniſhment. That thofe leaft Sins
ſhall be punisht eternally, is plain from Mat:12.36,37. Every idle word that
men ſhall ſpeak, they shall give account thereof in the day of judgment; for
by thy words thou shalt be justified,and by thy words thou shalt be condemned.
This condemnation here mention'd by Chrift, plainly imports an eternal
puniſhment; for in the day of Judgment there will be no condemnation
to a temporal punishment. And that therefore the leaft Sins deferve eter-
nal puniſhment is evident, becaufe other wife the puniſhment which thall
be inflicted for thefe Sins,would not be juft, and proportionable to their
demerit.
Nor can the Papists fhun the force of this Argument, by faying, That
*tis
Serra. VIII:
289
No Sin Venial.
'tis meerly by accident that Venial Sins are punifht with eternal death, not
in regard of themselves,but becaufe of the condition of the fubject of thefe
Venial Sins; which Sins by accident in Reprobates cannot be repented
of, becauſe they are joined with Mortal Sins that exclude Grace necef-
fary to repentance: This pittiful fhift (I fay) will not at all help the Pa-
pifts; for thefe fmaller Sins (which they call Venial) are of and by them-
Selves the caufe of condemnation to an eternal puniſhment, as is evident
from this place, Mat. 12. 36, 37. where Chrift proves that an account
fhall be given of every idle word, becaufe by our words we shall be con-
demned; by which expreffion he manifeftly fhews, that thofe idle words
of which he fpake,though Papiſts count them Venial,are yet of themſelves
a fufficient caufe of condemnation to eternal punishment; and befides, if it
be unjuft (as Bellarmine blafphemously speaks) to punish Venial Sins with
eternal death, becauſe they deferve it not; and if a Venial Sin by its con-
junction with a Mortal Sin in a Reprobate, is not made greater or de-
ferving of a greater puniſhment, but retains the fame nature that it had
before,it will then unavoidably follow, (if of it ſelf and in its own nature,
it deferves not eternal punishment,that as 'tis in a reprebate joined with
a. Mortal Sin), it cannot deferve eternal puniſhment,and by confequence, it
is not punisht with an eternal punishment; for if it were, God fhould pu-.
niſh Sins beyond their defert. Nor can the Papifts come off (as Baronius.
well obferves) by ſaying, Though a Venial Sin by a conjunction with
Mortal Sin,is not made more grievous and bainous, yet it is more durable
by that conjunction; as having thereby an eternal duration of that ftain.
which follows it, becauſe without repentance, which by a Mortal Sin
is hindred, there's no taking away of that ftain. This fubterfuge (I
fay) is very infufficient; for the faults in Reprobates, which Papifts call
Venial, either in themselves do, or do not deferve eternal death; if they
do not deſerve eternal death, then they are puniſhed beyond their defert,
(which is blafphemy to fay), If they do deferve eternal death, then that
defert of eternal death is founded in the hainoufnefs of the faults them-.
felves; and eternal death is inflicted, not alone for the duration of the
ftain of thofe Sins, but for the demerit of the offences themselves; to
which the Scripture exprefly agrees, which teftifies, that eternal puniſh-.
ment in the day of Judgment, fhall be inflicted for thofe things done in
the body, 2 Cor. 5.10. fo Mat. 25.42, 43. And hence was that Scotus,
Biel, Vega, and Medina, becauſe they faw that if Venial Sins were pu-.
night eternally, they thould be fo punifht becauſe of what they were in
themselves, and in their own nature, and by the demerit of the offence,
labour to put off all, by afferting, that the puniſhment wherewith the
Damned in Hell are punifht for Venial Sins, is not eternal, but temporal, Scot. in 4.fent?
and that it fhall at length have an end, though their puniſhment inflicted distinct. 25,
on them for Mortal Sins (hall laft for ever: But others of their own Fra- q. 1.
ternity, condemn this justly, for an abfurd opinion, particularly their
great
290
་ ་
No Sin Venial.
Serm. VIII
:
}
Si vera fit
great Vasquez the Jefuit, thus confuting it: If (faith he) the opinion of
fententia Scotus be true, viz. That the Venial Sins of Reprobates shall not be punishe
Scoti, fequitur in Hell eternally, It will follow, That we may pray for thefe in Hell, that they
re pro iis qui may be freed from the punishment due to their Venial Sins, if that punish-
funt in infer- ment after they have fuffered long enough, be by God to be taken off.
poffe nos ora-
no, ut citius
folvantur à pœnâ debitâ pro his peccatis; fiquidem illa tandem, poftquam fatis paffum fit, à Deo
dimittenda eft. Vajq, in xa. 2dæ. Diſp. 141. C.2.
10. Arg..
Confiteor,
Laftly, I argue from the ridiculous abfurdity of the Doctrine of Veni-
ality of Sin, to the erroneousness of it. The way,fay the Papiſts, how Sins
Venial come to be expiated and removed, is either in this life, or in the
next: In this life by, Jprinkling with holy Water, Confeffion to a Prieſt,beat-
ing the Breast, Whipping, faying the Lords-Prayer, Croſſing, eating no Fleſh,
giving to the Church, &c. In the next life Venial Sins are only expiated
by the moſt torturing flames of Purgatory, greater than any tortures
Conteror,oro; here in this life, yea as tormenting as Hell-fire, fetting afide its duration
Signor, edo, (as the Papifts ſay) and oft to be endured many hundreds of years. I
dono,per hæc demand then, If in this life a Venial Sin may be expiated with a toy, as
Venialia po- fprinkling with holy Water, and Crolling, or the doing that which oft
tundo, con-
fpergor,
19.
At ego rur-
fus quæro;
iftud pecca-
tum fitne
Mortale, an
Veniale? Si
Mortale, in
Purgatorium
is, and always fhould be done with cheerfulness, as giving Alms, and
yet in the next world it requires fo many years of torturing flames to
expiate it what is the reason of this difference of the ways of expiating
Venial Sin, that here it may be done with a ſport, and there it requires
fuch long and inexpreſſible tortures in fire a thoufand times hotter than
any here in this world, and as grievous as the torments of Hell? To
this queſtion the Papifts anfwer, The Sinner is in the fault, who did
not by fo light and eafie a way, expiate his Sin while here he lived; here
he neglected his duty, and therefore there he finarts for it. But then I
demand again, was that neglect of doing his duty in this world a Mortal
Sin, or was it a Venial Sin? If a Mortal or damnable Sin, it ſhould have
carry'd the offender to Hell; If a Venial Sin, the difficulty again returns,
Why may it not be expiated as eatily as other Venial Sins are?
non venit; fi Veniale, cur non eodem jure cenfetur quo reliqua Venialia. Sadcel de vera peccat.
remif. p. mihi 609.
Non refert an
cludatur pec-
Having now produced what I judg'd fufficient for Confirmation of this
uno quis ex- Truth againft the Veniality of Sin, I could add many Allegations out of
cato à beati- the Fathers, which abundantly teftifie their confent with Proteftants, in
tudine, an à this point. As out of Jerome who hath thefe words in quintum at Galat.
pluribus, cum It matters not whether a man be excluded from bleffedness by one Sin, or by
omnia fimili- more, fince all alike exclude. Out of Nazianzen, Every Sin is the death of
Hieron. in 5.at
the Soul. Out of Auguſtine eſpecially, befides what I have formerly men-
Galat. Пara aμaplía Davalos Esi Juxie. Nazianz. in Orat. Funeb. in Mort. patris. Peccata
parva fi contra nos colle&ta fuerint, ita nos oppriment,ficut unum aliquod grande peccatum. Quid
intereft ad naufragium, utrum uno grandi fluctu navis obruatur, an paulatim fubrepens aqua, nae
em fubmergat. Aug.Ep.108.
ter excludant.
tioned
Serm. VIII.
291
No Sin Venial.
{
tioned in this Difcourfe, who Epift. 108. faith, Our little Sins, if ga-
thered together against us, will preßus down as much as one great Sin. What
difference is there between a Shipwrack caused by one great Wave, and by
the Water that finks the Ship, which comes into it by little and little. The
fame Father, Tract. 12. in Job. fpeaks thus, Little Sins neglected, destroy Minuta pecca-
as well as great ones. But to avoid needlefs prolixity, I fhall but very ta fi negligan-
briefly diſpatch this whole Difcourfe, with but natning the Heads of tur, occidunt,
thofe many Inferences from it, which have taken me up much time elfe- Foh..
where. And thefe Inferences might be,
1. Speculative and Controverfal.
2. Practical
First, For Controverfal Inferences.
I. If every Sin, even Venial, be damnable, as breaking the Law (as
hath been proved) and none can live without them (as Papiſts confefs)
'tis clear then, that now none can in this life perfectly keep the Law..
Secondly, If no Sins be Venial, but all mortiferous and damnable, and
make us guilty of Eternal Death, then down falls merit ex condigno,
Merit by the worthiness of any works; for to be guilty of death, and to
deferve eternal Life, cannot ftand together.
Thirdly, Purgatory is but a Fable, if no Sins be Venial Why fhould
that Fire burn, if it be not purgative? or rather, how can it burn, if it
have no Fewel?
F
II. The Practical Inferences, which are many, I fhall but name.
Firſt, If every Sin be damnable and mortiferous; then Sin is of fo
bainous Nature. There's more malignity in an idle Word, and
very
Injustice against God in a vain thought, than that all the World can ex-
piate, more weight in it, than all the ftrength of Angels are able to
bear.
Secondly, If the leaſt Sins are mortiferous, What then are the greateſt ?-
If a Grain preffeth to Hell; If an Atom can weigh down like a Moun--
tain; What then can a Mountain do? If whispering Sins fpeak fo loud;
What then do crying ones, Bloody Oaths, Adultery, Murder, Oppref-
fion?
Thirdly, If every ſingle Sin be damnable, What then are all our Sins ?
Millions of Sins, Sins of all our Ages, Conditions, Places that ever we
lived in, Relations? If all were (as Saint Austin fpeaks Contra nos Col-
Lecta, gathered into one heap against us, what an heaven-reaching moun-
tain would they make ?
Fourthly, If every Sin be damnable and mortiferous, God is to be ju
Atified in the greatest temporal feverities which be inflicts upon us. As God
never puniſheth fo feverely here, but he can puniſh more; fo he never here
punifheth fo feverely, but we deferve more and greater feverities.
Pains, Flames, Sword, Péftilences, thofe tonfüre infolefcentis generis bur
manis.
Tract. 12. in
3d. General..
Application
I.
3.
Is
2.
39
4+.
;
Am
292
Serm. VIII:
No Sin Venial.
II.
5.
6.
7.
8.
9.
10.
1. Parvitas
materiæ ag-
gravat.
2. Parva diff
cilius caven-
tur,
>
>
mani,thoſe mowings down of fo many Millions,are all fhort of damnation,
deferved by Sin. God is to be juftified in fending fuch Judgments, as
the Fire of London, and the Tempeft lately in Utrecht.
Fifthly, They who inftigate others to Sin are damnable and mortiferous
Enemies to Souls. They draw to an Eternal Punishment. Soul-Mur-
der is the greateft, and Soul-Murderers moft reſemble the Devil in
carriage, and fhall in condemnation. How deeply dyed are thofe Sins
and Sinners that are dipt in the Blood of Souls!
Sixthly, 'Tis no Cowardife to fear Sin. Of all fear, that of Sin is moft
juftifiable. 'Tis not magnanimity but madneß, not valour, but fool-har-
dinefs, to be bold to Sin. Surely, the boldness of Sinners, fince Sin de-
ferves Eternal Death, is not from want of danger, but diſcerning.
Seventhly, How excufable are Ministers and all Chriftian Monitors,
that warn against Sin. They bid you take heed of damnation. To
warn againft which with the greatest,is the mercifulleſt ſeverity.
Eighthly, How madly finful is it to be merry in Sin! to make a mock of
it! What's this but to fport with Poyfon, and to recreate our felves with
damnation? If here men are counted to play before us, when they are
·finning, 'twill be bitterneß in the end. There's no Folly ſo great as to be
pleaſed with the Sport that Fools make us, nor are any Fools like thofe
that dance to damnation.
Ninthly, Unconceivably great is the patience of God toward Sinners, efpe-
cially great ones: Gods patience difcovers it felf eminently, in that he
fpares damnable Sins, though he fees them, bates them infinitely more
than we can do, is able to puniſh them every moment, is infinitely the
Sinners Superior, yea feeks to prevent their punishment by warning,
intreaties, threats, counfels; yea, puts forth daily Acts of mercy and
bounty towards thofe who fin damnably; yea, he waits, and is long-
fuffering oft fcores, and hundreds of years, though this waiting fhews
(not that he will always fpare,but) that we ſhould now repent.
Tenthly, 'Tis our Intereft to be holy betimes; 'tis good, that as
much as may be of that which is fo damnable, fhould be prevented.
Shouldst thou be converted in old age, 'twill be thy extream forrow that
it was fo late, though thy happineſs it was at all. Early repentance makes
an eafie Death bed, and makes joyful the laft Stage of our journey unto
Eternal Joyes.
Eleventhly, No Smalness of fin should occafion boldnes to commit it.
1. In fome Cafes, the fmalnes of the inducement to Sin, the flightneſs
of the matter of thy Sin, aggravates the offence. To deny a Friend a
Cup of Water, is a greater unkindness than to deny him a thoufand
pounds. What, wilt thou ftand with God for a trifle,and damn thy Soul
3. Parva viam for a toy? wilt thou prefer a peny before God and Glory? 2. Small
Sins are more difficultly shunned. A finall bone of a Fifh eafily gets in-
to the Throat, and 'tis hard to avoid it: And 3. Small Sias difpofe to
multa funt at greater; the Wimble makes way for the Auger. 4. Sins many, though
anum grande.
muniunt ad
majora.
4. Minuta &
Small,
1
!
Serm. VIII.
293
No Sin Venial.
fmall, are as one great one; An heap of Sands preffeth to death as well
as a Sow of Lead; A Ship may fink by Water coming in at a Leak, drop
by drop, as well as when overwhelmed with a great Wave. As Austin
Speaks.
ท
Twelfthly, I note, The great reaſon why Chriſt ſhould be dear to us.
Thou canst not be without him, no not for thy little, thy leaft Sins, and
thofe of dayly incurfion.Oh! that this Doctrine might make you and me
prize Chrift more, as long as we live. Becauſe the Beft cannot live without
Small Sins, neither can they live without a great Saviour; none of us can
live without thefe fmaller Sins, (as the very Papifts grant) but oh that
we may take a wifer courſe to get pardon of them, than they do, by our
looking upon Gods pity through Chrifts Blood, as our only Purgatory.
The Pharifees (of old) faw that we could not live without breaking
the Law in ſmaller things (as we have fhewn before) but let us more ftu-
dy than they did, Gods defign in giving a Law which faln-Man is not
able to keep. The Apoftle tells us Gods defign herein; He aimed at
Christ, Rom. 10. 4. who was intended by God as his end in giving
fuch a Law which faln-Man could not keep; namely, that Sinners might
feek after his Righteoufnefs, by feeing their own inability to keep it.
How much do we want Christ at every turn, for our fmalleft inadverten-
cies, impertinent, wandring thoughts, in the adjacent defects and
defilements of our holy things! Lord, I want thy Blood, as often as I
fetch my breath!
12.
Vit.
Laftly, I infer the happineß of Believers under the Covenant of Grace.
Ex rigore Legis, the leaft Sins damn, and none of us but every day and in
every duty, commit them; but here's the Comfort, we are delivered
through Chrift, from that damnation which we deferve for all thofe
unavoidable defects and evils, that attend the Beft in their beſt obſerving
the Law of God; we being loofed under the Covenant of Grace, from
that rigid exaction of the Law, which fuffers no Sin to go without Eter-
nal puniſhment, and delivered by Christ from the neceffity of a perfect and
exact fulfilling the Law of God, under pain of damnation. 'Tis true, the
Law ftill commands, even Believers, perfect obedience, and 'tis a Sin in
Believers under the Covenant of Grace, that they do not obey the Law
of God to the utmoft perfection thereof; but here's our happiness,that
Chrift hath obtained, that the imperfection of our Obedience ſhall not
damn us, but that our imperfect Obedience to the Law, fhall through
him be accepted. If indeed there were only the Law and no Chrift, no
Obedience but that which is abfolutely perfect, could be entertained by
God; but now, though by the Law, perfect Obedience be required, yet
by Grace, imperfect(if fincere) Obedience is accepted; For under the Co-
venant of Grace, Strictly and precifely under pain of damnation, we are only
obliged to that measure of obedience which is poffible by the help of Grace;and
hence it is, that Chrifts Yoke is called eafie, which cannot be understood Mat. 11, ult.
of the Law in its rigor, but as mitigated by the Covenant of Grace :
QI
That
294
Serm. VIII.
No Sin Venial,
i,
That Yoke would not be eafte but intolerable, if it propounded no hope
of Salvation, but under that impoffible condition of perfect Obedience
to the Law. And I Job. 5. 3. His commands are not grievous; but fo
they would be,if their exactions were rigorous in requiring perfect O-
bedience under`pain of damnation,of us that cannot perform it: But for
ever bleſſed be God,that though our beſt Obedience be imperfect,yet the
perfect Obedience of Chrift imputed to us, fupplies the defect of ours ;
yea,that our imperfect Obedience doth not only not damn us (though
the imperfection thereof deferves damnation according to the rigor of
the Law) but that it is ordained to be the way to our Salvation; I mean
not its imperfection, but it, notwithstanding its imperfection. Reader,
if thou art a Believer, till thy Love to Jefus Chrift, prompts thee to a
more futable Ejaculation, accept of this for a Conclufion of this whole
Difcourfe. A faving Eternity, (Father of Mercy) will be short enough to
praife thee for Him, who hath delivered us from thofe many millions of Sins,
the least whereof deferve a damning Eternity: Dear Lord Jefus, who haſt
faved us from the leaft Sin that ever we had or did, help us to ferve thee
with the greatest Love, that our Souls can either admit or expreß. And
as (through Grace)the guilt of the leaft Sin ſhall not lye upon w; fo neither let
the Love of the leaft Sin lodg within us. Thou who baft made our Fuftification
perfect, dayly perfect what our Sanctification wants. And never (Lord) let
us put limits to our thankful returns, for those fatisfying fufferings of thine,
that knew no Bounds, no Meaſure.
SERMON
'
+
SERMON IX
Publick Prayer ſhould be in a Known
Tongue.
295
I COR 14. 15.
I will Pray with the Spirit, and will Pray with Un-
derſtanding alſo.
T
He Spirit of God forefeeing, That in the latter dayes there
would be an Apoftacy and departure from the Faith; and
that impious and corrupt Doctrines, would be publiſhed by
Men of corrupt minds; hath fo compiled the holy Scriptures,
that from thence even thofe Errors which arofe long after the times of
the Apoſtles may be detected and conted. With very good reaſon,
did Tertullian ſay, Adoro Scripture plenitudinem, I adore the fulneß of the Lib. adv. Her
Scripture The Perfection and Sufficiency of it muft needs be granted mogen. cap.
by all that underſtand it, and that will believe the Teftimony, which 22.
it gives concerning it felf. 'Tis profitable πρὸς διδασκαλίαν, πρὸς ἔλεγ
Xov for Doctrine and reproof. It ferves to inform and open the Eyes of
the Ignorant, it ferves to ftop the Mouths of Gain-fayers. Hence we
may be furniſhed with both Offenfive and Defenfive Weapons: and
the Armour which is fetched from it, is filed τὰ ὅπλα τα φωτός; The
Armour or the Weapons of Light,Rom.13.12. And truly Sin and Error
being but difcovered, that very difcovery, will have a great influence
unto the mortification of the one; and our prefervation from the con-
tagion of the other.
I do not at all wonder that the Church of Rome fhould take away
the Key of Knowledg. Open but that Door; and that Command would
more generally be obeyed, which you read Rom. 18. 4. Come out of ber
my people, that ye be not partakers of her Sins, that ye receive not of her
aq 2
Plagues.
296
Serm. IX.
Publick Prayer Should be in a known Tongue.
7
Plagues. The Popish leaders are very much againſt the Scriptures being
known, becauſe it makes fo much against them, and ſpeaks fo plainly
against their Doctrines; and they are jealous left their own men upon
ferious reading and confideration might be brought to ſay, Aut hoc non
eft Evangelium, aut nos non fumus Evangelici; Either this is not the Go-
fpel, or we are not Gofpellers. Either this Word of God is not true, or
if it be true, then Popery is a meer falfhood.
That there is fuch a great difagreement between the Scripture and
Popery, might eafily be made manifeft in all the Points of Controverfie
between the Romish Church and Ours; we having departed from them
upon this very score, becauſe they have rejected the Word of God; and
left that Faith which was once deliver'd to the Saints.
But the Point now to be infifted on, is, The Language or Tongue, in
which Prayer that is publick, ought to be made.
How near a kin is Myftical Babylon unto Babel of old in the Land of
Shinar! We read that there the afpiring builders Language was confoun-
ded, and they did not understand one anothers fpeech, Gen. 11.7. and this
Confufion ftopt the building of that Tower which was defigned to
reach Heaven. In the Devotions of the Komish Church the Prieft fpeaks
but the People underftand not what is fpoken, and this is an impediment
unto the Peoples Edification; fo that their Devotions reach not Hea--
ven, but are only a fpeaking into the air, 1 Cor. 14.9. and.are as little re-
garded by God, as they are underflood by themſelves. The Proteftant
Churches, on the other fide, are for Prayer in a known Tongue; and
good warrant they have from the Apoſtle himſelf, who fays, I will pray
with the understanding; and that in the Church he had rather speak five
words, i.e. a few words with his underſtanding, that by his voice he might
teach others alfo, than ten thousand words in an unknown tongue.
The Text informs us of the Apoftles practice; which he propofes,
furely not that we ſhould diſlike it and refuſe to follow him but for our
imitation. Three things are here to be confider❜d.
1. What's meant by Prayer? It must be understood concerning publick.
Prayer, or Prayer with others; for the Apoftle in this Chapter where
Si de privatis the Text lies is delivering a Decency and Order, which was to be obfer-
précibus age- ved in the Publick Affemblies; he fuppofes feveral pérfons to be pre-
poffet à fuo fent, that might anſwer Amen to the Supplications and Thankſgivings
propofito that were made. This Interpretation, as Beza obferves, is moft agree-
aberrare. Beza able with the ſcope of the Apoſtle, and the drift of his Diſcourſe.
ret, videri
in locum.
Ay, as in
1 Epift. ad
Corinth.
2. What's meant by the Spirit? I will pray in the Spirit; that is,by the
gift of Prayer which the Spirit beftows. This Expofition I find in Chry-
fateme, τῷ πνεύματι, τελέει πως χαρίσματι. Extraordinary abilities of
Prophecying and Praying were given after Chriſts Afcenfion, and the
Million of the Holy Ghoft; and the end of all was the Churches In-
creafe and Edification. Here 'tis not amifs to add, That by comparing
other places with this, we muſt grant, that praying in the Spirit, com
pre-
1
Serm. IX:
297
Publick Prayer Should be in a known Tongue.
prehends a great deal more than the bare gift of utterance in this duty,
whether extraordinary in an unknown, or more ordinary in a known
Language. To pray in the Holy Ghoft, implys, and that chiefly, the
having our infirmities helped by the Spirit of God; our Graces quick-
ned; our affections and defires raiſed unto that ftrength and fervency;
unto which the Lord for his Son our Advocates fake has promifed fa-
tisfaction..
3. What is meant by Understanding? This muft not be referred to the
Understanding of the Apoftle; for 'tis difficult to fuppofe that He at any
time did not understand what himſelf did fpeak. But it relates to the
Underſtanding of others; as verf. 19. I had rather speak five words with
my underſtanding, that by my voice I might teach others also. To teach with
the Understanding, in the Apoftles fenfe, is to accommodate what we
fay to the Understanding and Capacity of thoſe whom we teach. In like
manner to pray with the Underſtanding; is to pray fo,as that thoſe whom
we pray with, may apprehend what we beg for at the throne of Grace,
and for what we return thanks unto God, elfe how is it poffible they
ſhould be edified ?
Upon the words thus opened I build this Thefis which I am to main-
tain: That Publick Prayer is not to be made in an unknown tongue,but in ſuch
a Language as is understood by the common People. In Publick Prayer I in-
clude Confeffions of Sin, Petitions for Grace and Mercy, Interceffions
for others, and giving of Thanks; which are uttered in the hearing of
the Congregation: and I affirm, That all fuch Publick Worſhip and Ser-
vice is to be performed in fuch a Tongue as the Congregation is ac-
quainted with. Hearken to the Apottle, 1 Cor. 14. 16, 17. Elfe when
thou ſkalt bleſs with the Spirit, how ſhall he that occupieth the room of the
unlearned, fay Amen at thy giving of Thanks, ſeeing be underſtandeth net
what thou fayeſt? for thou verily giveſt Thanks well, but the other is not edi-
fied. Chryfoftome upon theſe words fpeaks thus, iwtla tòv naïkov. Kége..
By the man unlearned the Apoftle means the Lay-man; even he muſt.
underſtand the words that are ſpoken in Prayer, that thereby he may
be edified.
In the handling of this Thefis;
Firft, I fhall give you the judgment of the Church of Rome in the
matter.
Secondly, Produce arguments to prove that Publick Prayer ought not
to be made in an unknown Language.
Thirdly, I ſhall make it manifeit, that Antiquity is utterly againſt the
Papiſts in this buſineſs.
Fourthly, Ifhall answer the Objections of the Romish Doctors; and fhew
the weakneſs of their Arguments, which they urge for their Latin, and
by the People not understood, Service.
Fifthly, I shall diſcover the Mystery of iniquity in this Papal Doctrine,
which preaches up and encourages to an ignorant Devotion.-
د
Sixthly
1
298-
Serm. IX.
Publick Prayer Should be in a Known Tongue.
Sixthly, Conclude with a Practical Application:
In the first place I am to give you the judgment of the Church of
Rome. And that they indeed hold that Publick Prayer may be made in
a Language that the People underſtand not; appears two ways.
1. By their general Practice. Their Mafs-Book is in Latin, their Di-
vine Service,and Offices, as they call them, are performed in the Latin
Tongue. But this is certain, that the Latin Tongue is not now the Mo-
ther-Tongue of any Nation under Heaven. In former ages indeed 'twas
Spoken in Italy. But that Nation has been ſo often invaded and over-
run by forreign enemies,efpecially by the Goths and Vandals; that there
has been a great alteration in their Language; the prefent Italian being
vaftly different from that Language which the Romans of old ufed. But
though Latin be not understood by the common People, yet in Italy and
Spain, and Germany, and France, and other places, where the Pope
governs and is obeyed, the Publick Service is Latin; and to teach, that
the People should understand what they pray for, is declaim'd againſt as a
piece of Herefie.
2. 'Tis not only the Practice of that Church to have Latin Prayers,
nor the opinion only of fome private Doctors, nor the judgment of a
Provincial or National Synod that thus it ought to be; but that very
Council of Trent, which they (though without reafon) call Holy and
Oecumenical, or General, does determine, that Prayer need not be
made in a Vulgar Language. The words of the Council are thefe, Sef-
fio. 22. capit.22.
Etfi Miffa magnam contineat populi fidelis eruditionem, non tamen ex-
pedire vifum eft Patribus ut vulgari lingua paffim celebraretur. Though the
Mafs do contain a great deal of inſtruction for the faithful people, yet it did
not feem expedient to theſe Fathers that it should be every where celebrated
in a vulgar tongue.
Indeed afterward they command that the Paftors exponant aliquid,ex-
pound fomething, but fince fomething is only mention'd, and not what,
nor bew much, and to be fure not all; we may well fay,Hoc aliquid nihil
eft; This fomething is as good as nothing. Moreover the ninth Ca-
non runs thus:
Siquis dixerit lingua tantum vulgari Miſſam celebrari debere, Anathema
fit. Whosoever ſhall ſay that the Mafs ought to be celebrated only in a vulgar
language, let him be accursed. You fee how a Popifh Council determines
that Publick Prayer need not be in a known Tongue, and thunders
out an Anathema againſt thoſe who are otherwiſe minded.
In the fecond place follow the Arguments againſt the Papifts, which
prove that Publick Prayer ought not to be made in a Language un-
known to the People.
1. When Prayer is made in an unknown Tongue, the Name of God
is taken in vain. Aquinas fpeaks of four ways of taking Gods Name :
1. Ad dicti confirmationem, when we call God to witness the truth of
what
Serm. IX.
Publick Prayer Should be in a Known Tongue.
299
**
what has been ſpoken. 2. Ad Sanctificationem, to the fanctifying and
feparating of a thing to an ufe that is holy; thus the water in Baptifm
is feparated to a Sacramental ufe, by the Name of the Father, Son and
Holy Ghoft. 3. Ad operis completionem, unto the performing of any
work which we undertake. Thus David went forth against Goliah in
the Name of the Lord of Hofts, whofe Armies that proud Giant had
defied. 4. Ad confeffionem & invocationem, when we make confeflion
of Gods Name before others, or call upon his Name our felves.
Now when thus in Prayer we take the Name of God into our mouths
we must remember the third Commandment, and how the Great Law--
giver has exprefly fignified, that he will not hold the tranfgreffors guilt-
lefs. 'Tis the firft Petition in the Lords-Prayer, Hallowed be thy Name :
But how can thoſe that underſtand not the words of Prayer, hallow
Gods Name? How can their hearts and their words go together? and
if they don't, the Worship is vain. Mat. 15.8, 9. This people drameth
nigh to me with their mouth, and honoureth me with their lips, but their
beart is far from me; and in vain do they worship me. The People in La-
tis Prayers underſtand not when Sin is confeffed,nor when Pardon and
Grace are asked,nor when praiſe is offered: How then can their hearts
be ſuitably affected? It follows therefore that the Lords Name is taken,
and an Ordinance uſed in vain. Certainly the end of Oral Prayer is not
attained in the Church of Rome. The reaſon of ufing words in this duty
is that others may underſtand, and join with us, and alſo that our own.
thoughts and hearts by the words may be kept more close to God, and
intent upon his fervice; but in both thefe regards Latin Prayers to thofe
that underſtand not Latin are juft as good as none at all.
2. Prayer in an unknown Tongue is ignorant Worship. The Sama-
ritans were blamed by Chrift for worshipping they knew not what, Joh.4.22.
And he ſpeaks by way of reprehenfion to his Difciples, Te know not what
ye ask. So that not only the Object of Prayer must be known, but like-
wiſe the matter which we pray for. But in both thefe regards the poor
Papifts are miferably ignorant. Their Idolatry plainly fhews they have
not right conceptions of the Godhead. How like are they to the Hea--
then Romans of old, who before their Converfion to the Chriftian Faith,
changed the glory of the incorruptible God into an image made like unto cor-
ruptible man, Rom. 1. 21. which is an evident Argument,that they are be--
come vain in their imaginations, and that their foolish hearts are darkned,
ver.23. The Papifts multiply Altars indeed, but upon all their Altars
this Infcription may be written, which was upon the Altar at Athens,
"Ayrasa O, They are dedicated to a God they know not.
And as they know not the God they pray to, fo neither do they un-
derftand what they pray for. And what is ignorant Wo: fhip if this be
not, To make unknown Prayers to an unknown God? Surely 'tis the will
of God, we ſhould underftand what we pray, but the Papifts are will-
ingly ignorant, and it abundantly fuffices them, if fo much time is but:
wafted
300
Fublick Prayer ſhould be in a known Tongue.
Serm. IX.
wafted in their Devotions, and fo many words are but pronounced,
though they underſtand thoſe words no more than a Parrot does the
meaning of thofe words of ours which it has learned to imitate.
3. How can fuch Prayers as are made in an unknown Tongue, be
made in Faith? and yet Faith is ſo neceſſary an ingredient in Prayer, that
the Apoſtle ſticks not to fay, Let not that man, who asks not in Faith,
think that be ſhall receive any thing of the Lord, Jam. 1. 7. We muſt be
lieve that what we ask is according to the Will of God; to this end the
Word which is the declaration of Gods Will ought to abide in us. Jeb.
15.7. If ye abide in me and my words abide in you, ye ſhall ask what ye
will, and it ſhall be done unto you. There muft alfo in Prayer be a relyance
upon the Promiſes of God, all which are Yea and Amen in Chrift: But
how can we either believe that we ask according to the Will of God ;
or relie upon thoſe Promiſes which God hath made, if we know not
what we pray?
Faith in Prayer, which is true, always prefuppofcs knowledg; How
Shall they call on him (fays the Apoftle) in whom they have not believed? and
hom shall they believe in bim of whom they have not heard? Rom. 10. 14.
He that underſtands not the Tongue in which the Frayers are made,can-
not certainly tell whether the Lord be praiſed or blafphemed; whether
Grace be implored, or liberty beg'd to continue in wickedness: Nay he
cannot tell whether God be prayed to at all. How then fhall a man in
Faith be able to join in fuch manner of Supplications? And as this un-
known Tongue is an impediment to Faith, fo when what is asked is not
understood,How can the Defires be lively? Ignoti nulla cupido: The Un-
derſtanding muſt apprehend the evil before that evil can be heartily de-
precated; and be convinced of the good before the Willis brought to
embrace it.
4. The defign of Prayer, is not to work any change in God with
whom there is not the leaft variableneſs, neither fhadow of turning ;
but a change in us; that by Prayer we may be the better difpofed for
the reception of what we ask. But how can Prayer which is not un-
derſtood be here available? When this Duty is rightly performed, it
tends to the making of us more fenfible of our guilt and vilenefs, our
needineſs and infufficiency; and to the ſetting of a greater edge upon
our affections, towards thofe Spiritual and Eternal Bleffings which are
promiſed in the New Covenant; and by this means we are made more
meet for the accompliſhment of thoſe Promifes. But Prayer in an un-
known Tongue leaves Men as it found them. And they must needs
continue under their deadneſs, their hearts being ftraitned and alienated
from God through the blindneß that is in them.
5. Though to fpeak in an unknown Tongue was in the firft age of the
Chriftian Church a Miraculous Gift, and ferved much for the confirmati-
on of the Chriftian Faith. Yet unless there were an interpreter, the ufe of
unknown Tongue was not permitted in the Publick Worship of God.
I Cor.
Serm. IX.
301
Publick Prayer Should be in a known Tongue.
1 Cor. 14, 28. If there be no interpreter, let him keep filence in the Church,
and let him ſpeak to himself and to God. Surely then it plainly follows,
that Prayer with the Unlearned fhould not now be made in Latin, fince
skill in that Language is not now an extraordinary Gift, but gained by
ordinary inftruction and induftry; and the ufe of it in Prayer, with
thofe that know not the meaning of it, tends not to confirm Chriftia-
nity, but to hinder true Devotion.
}
6. The uſe of an unknown Tongue in the Lords Service is exprefly
denied to be unto Edification. The Apoftle gives this general Rule, Let
all things be done to edifying, 1 Cor. 14.26. and v.17. he before exprefly
fays, That the Unlearned is not edified by Worfhip in a Language which
he does not understand,though the Prayers or Praifes be never fo excel-
lent. The Papifts indeed that are devout in their way, may poffibly
imagin they are edified by their Latin Prayers; but they would do
well to confider, that the Apoftle ſpeaks very plainly, That an unknown
Tongue is not to Edification; and it concerns them likewife to fufpect
their own hearts, which are fo deceitful, and to fear left Satan by de-
lufory Affections, and a falfe Peace, impoſe upon them. But let us fup-
poſe that they are really affected at their Devotions; certainly no thanks
at all to the Prayer, the meaning of which they are utterly ignorant
of..
Well then, fince Prayer is to be unto Edification, it muſt be fuch as
may be underſtood by the People. The Spiritual benefit and advantage
of their Souls is to be regarded in all Publick Adminiftrations. The A-
poſtles had indeed the gift of Tongues in the day of Pentecoft; but,
which is very much to be marked, It was not that they might speak in an
unknown, but in a known Language to the People. Therefore you read,
that thoſe Parthians and Medes, and Elamites, and the reft of them did
fay, We do hear every one in the Tongue wherein we were born, the wonder-
ful works of God, Act. 2. 8, 12.
I might farther add, That it is repugnant to the very nature of Pub-
lick Prayer, that it fhould be in an unknown Tongue. For the People all
the while if they are at any, are at their private Devotions, though in the
Publick Affembly; while the Prieft in Latin is confefling Sin, the Peo-
ples hearts may be giving thanks for Mercy; while the Prieft is asking
for one kind of Bleffing, the Peoples Affections may be carried out after
another. Thus there is not that agreeing together in what they ask, which
Chrift fpeaks of, and which is neceffary in Publick Prayer.
7. The Apoſtle having delivered this Doctrine,that Prayer and Praiſe
fhould be in a known Tongue,adds at the clofe of the Chapter; not on-
ly, That he taught the fame in all Churches of the Saints; but alſo, If any
man think himself to be a Prophet, or fpiritual, let him acknowledg, that
the things which I write unto you are the Commandments of the Lord,
1 Cor. 14. 37. So much for the Arguments againſt Prayer in an un-
known Tongue.
Rr
In
302
Serm. IX.
Publick Prayer Should be in a known Tongue.
In the third place I am to manifeft, That Antiquity is utterly againft
the Church of Rome in this matter: the Papifts talk much of the
Fathers indeed; but how diſobedient they are to them, and how much
they diffent from them, may moſt eaſily be evinced.
And becauſe the Council of Trent hath Anathematized all that are
againſt the Popish Latin Prayers, I will ſuppoſe another Council, and
feveral of the most eminent, and ancient Fathers Members of it; and
that I may deal the more fairly with our Adverfaries, I will fuppofe fome
of their own moft noted and famous Doctors,admitted into this Coun-
cil; and that yet it may be the more regarded, I ſhall ſuppoſe the Apo-
ftle Paul himſelf to be the Prefident of it.
The Fathers whom I ſhall mention are Justin Martyr, Origen,Cyprian,
Ambrofe, Augustine, Hierome, Bafil, and Chryfoftome.
The Queſtion to be debated, is, Whether Prayer is to be made in a
known, or in an unknown Tongue? Let the Fathers ſpeak in order.
Justin Martyr, who is very ancient, and lived about the year 160,
Apol. 2. ad Antoninum Pium, fub finem, tells us:
भ
ท
Καὶ τῇ τὸ ἡλίς λεγομένη ἡμέρα πάντων και πόλεις ἢ ἄγρες μενόντων έπι το αυτο
συνέλευσις γίνεται; καὶ τὰ ὑπομνημονεύματα της Σποςόλων ἢ τὰ συγγράμματα, των
προφητῶν ἀναγινώσκεται μέχρις ἐγχωρεῖ. Ειτα παυσαμένε τὸ ἀναγινώσκον,
προεςὡς διὰ λόγο των νοθεσίαν καὶ πρόκλησιν καλῶν τέτων μιμήσεως
ποιείται ; ἔπειτα ἀνισάμεθα κοινῇ πάντες και ευχὰς πέμπομεν, και παυσαμένων
ἡμῶν δ' ἐυχῆς ἀρτὸς προςφέρεται καὶ οἶνΘ. Καὶ προεςώς ευχὰς ὁμοίως καὶ ευχα
esias όση δύναμις αυ]ῷ ἀναπέμπει, καὶ ὁ λαὸς ευφημεῖ λέγων τὸ ἀμων.
On the day commonly called Sunday, Affemblies are made of Citizens and
Countrymen, and the writings of the Apostles and Prophets are read: The
Reader giving over, the Minister makes an Exhortation to the People, per-
Swading to the imitation and practice of thofe good things that are propounded.
After this we rife all,and pour out Prayers, and Bread and Wine are brought
forth, and the Miniſter to the uttermost of his ability, does fend forth Prayers
and Praiſes unto God, and the People give their confent, faying, Amen.
Behold the Scriptures read even to Citizens, nay to Country-People,
and Prayers made which they did underſtand, and fay Amen to.
४
λοιποί
Origen may fpeak next Lib.8.Contra Celfum pag (mihi) 402. Oi auwos
στὸν χριστιανῶν ἐδὲ ἐν ταῖς θείαις γραφαῖς κειμένοις ονόμασι και τεταγμέ οις ἐπὶ
τὸ θεῖο χρῶνται ἐν ταῖς τυχαῖς, ἀλλ' οἱ μὲν ἔλληνες ἑλληνικοῖς, οἱ δὲ ῥωμαῖοι ρω
μαϊκοῖς ; καὶ ὕτως ἔκαςος κατὰ τὰ ἑαυ] διάλεκτον ἔυχεται θεῷ καὶ ὑμνεῖ αὐτὸν
ὡς δύναται ; καὶ ὁ πάσης διαλέκτε κύριος τῶν ἀπὸ πάσης διαλέκτο ευχομένων
ånses. The Christians in their Prayers uſe not the very words (he means the
Words in the Original) of the Scriptures; but they that are Greeks do ufe
the Greek Tongue, and thofe that are Romans the Roman Tongue; and fo
every one according to his Dialect, does Pray unto God, and praife him accor-
ding to his ability; and He that is the Lord of every Language, does bear the
Prayers which are put up to Him in every Language.
Cyprian De Orat. Domin. pag. (mihi) 309. fpeaks thus:
Aliter
}
}
Serm. IX.
Publick Prayer Should be in a known Tongue:
303
}
Aliter Orare quam docuit Chriftus, non ignorantia fola eft, fed & culpa;
quando ipfe pofuerit & dixerit, rejicitis mandatum Dei ut Traditionem
veftram ftatuatis.
To Pray otherwife than Chrift has taught, is not only ignorance, but a
great fault; for he has exprefly faid, Te rejected the Command of God, that
ye may eſtabliſh your own Tradition. Now where has Chrift taught the
ufe of an unknown Tongue in Prayer? 'tis but Romes Invention and
Tradition, and that not of a very long ftanding.
Ambrofe may be heard in the next place, in 1. ad Corinth. c. 14.
Si utique ad ædificandam Ecclefiam convenitis, ea debent dici que intelli
gant audientes: nam quid prodeft ut quis linguâ loquatur quam folus fcit,
ut qui audit nihil proficiat ?
If ye come together to edifie the Church, thofe things ought to be ſpoken that
the bearers may underſtand; for what does he profit the People who fpeaks in
an unknown Tongue to them? And afterwards the fame Father adds;
There were fome of the Hebrews efpecially; that used the Syriack, and the
Hebrew Tongue in their Services; but thefe aimed at their own glory and
commendation, not at the Peoples benefit. Though the Hebrew Tongue
was that in which God of old utter'd the Law upon Mount Sinai,that
which Mofes and the Prophets uſed; though the Syriack was that in
which our Lord himſelf fpake while he was upon Earth; yet Ambroſe
blames thoſe that prayed in theſe Languages with thofe People who did
not underſtand them. After Ambrofe, let us hear Augustine, Enarrat, in
Pfalmum 18.
Intelligere debemus, ut humanâ ratione non quafi avium voce cantemus;
Merule, Pfittaci, Corvi, Picæ, & bujufmodi volucres fæpe docentur ab
hominibus fonare qua nesciunt:" fcienter vero cantare non `avi fed homini
divinâ voluntate conceffum eft.
We ought to underſtand what we pray for, that we may not like Birds,
but like men, firg unto God. For Black-birds and Parrots, and Crows, and
Pies, and fuch kind of Fowls, are taught to found forth what they under-
Stand not: But to fing (which certainly in the Pfalms of David includes
Prayer and Praifing) with underſtanding, is granted not to a Bird, but to a
Man through the good pleaſure of God.
From: this Fathers words you may perceive, that the not-understood
Prayer of a Papift is likened unto the prating of a Pye, or Parrot.
Hierom, who was famous for his skill in Languages, and was himſelf a
Presbyter of the Ancient Church in Rome, yet fpeaks after this man-
ner, Prefat. in Epiſt. ad Galatas.
In Ecclefiis Urbis Romæ quafi tonitra Cælefte audimus Populum reboan-
tem, Amen. In the Churches of the City of Rome, the Voice of the People
was like Heavenly Thunder, when they answered aloud, Amen, at the end
of the Prayers which they put up unto God.
The People underflood, and gave their confent unto the Prayers
which were used in thofe days; but the prefent Church of Rome, Hew
Rr 2
quanton
304
Serm. IX.
Publick Prayer should be in a known Tongue.
1
quantum mutatur ab illà! Alas, how much is it altered from what it
once was !
Again the fame Hierom (peaks, Sub finem Comment. in Epift. ad Ga
latas.
Quod autem Amen confenfum fignificet audientis & fit fignaculum verita-
tis ad Corinthios prima nos docet, in qua Paulus ait,Cæterum fi benedixeris
Spiritu, qui fupplet locum idiote, quomodo dicet Amen Super tua benedi
Etione, quoniam quidem nefcit quid dicas: ex quo oftendit non poffe idioten
refpondere verum effe quod dicitur, nifi intellexerit quod docetur.
Amen fignifies the confent of the hearer, and is a fealing of the Truth:
Paul fays, If thou bleß with the Spirit, how shall be that occupieth the room
of the unlearned fay Amen at thy giving of thanks, Jeeing be under-
Standeth not what thou fayeft? whereby he declares, That the unlearned
Man cannot answer, that that which is fpoken is true, fince he does not un-
derstand it.
Great Bafil, his mind you may know concerning the propofed Que-
ftion, Homil. in Pfalmum 28. Having complained before that the Chil-
dren of Men do not in His Temple give glory unto God, he adds;
Η γλώσσα ψαλλέτω, ὁ δὲ τῆς ἐρευνάτω τω διάνοιαν τῶν εἰρημένων, ἵνα ψάλ
της τῷ πνεύματι, ψάλλης δὲ καὶ τῷ νοΐ. Let thy Tongue fing, and let thy Mind
Search the meaning of what is Spoken, that according to the Apostle, thou
mayeft fing with the Spirit, and fing with underſtanding alſo.
Chryfoftom agrees with the forementioned Fathers fully, Aoy. ae in
1 Epit. ad Corinth.
४
Ιδιωτω τὸν λαϊκὸν λέγει, καὶ δείκνυσι ἀυζὸν ἢ μικρὰν ζημίαν ὑπομένοντα, ὅταν
Tò àµlu áæûv µù Súvata. Take notice, ſays he, how the Apoſtle does always
Jeek the Churches Edification. By the unlearned Man, Paul means the
Layman, and fhews how this unlearned Perfon does fustain a very great loss,
when Prayers are made in fuch a Language, as be through want of under-
Standing is not able to fay Amen to them.
I fhall add unto thefe paffages of the Fathers, a Conftitution of the
Emperor Juftinian. Emperors of old were reverenced by the Church,
though now the Pope endeavours to Lord it over them. The Confti-
tution is this. Novel. Conftit. 123.
}
Jubemus omnes Epifcopos, &c. We command that all Biſhops and
Presbyters dò celebrate the Holy Oblation, and Prayers uſed in Holy Baptifmi
not speaking low, but with a clear Voice which may be heard by the People,
that thereby the Minds of the People may be stirred up with greater Devoti-
on in uttering the Praifes of the Lord God. And for this is cited 1 Cor.
14. How shall the Unlearned fay Amen, if he does not understand what is
Spoken? And then it follows, If the Priests neglect these things, the Judg-
ment of God and Christ will fall on them; neither will we, fays the Empe-
ror, when we know it, reſt and leave it unrevenged.
But now let us hear the Romish Doctors themselves fpeaking to the
Queftion in Hand...
Cardinal
{
erm. IX:
305
Publick Prayer ſhould be in a known Tongue.
Cardinal Cajetan, Comment, in 1 Epift. ad Corinth. c. 14. has thefe
words; Ex hac Pauli Doctrina babetur, quod melius eft ad edificationem Ec-
clefia, orationes publicas, que audiente Populo dicuntur, dici linguâ commu-
ni Clericis, & Populo, quam dici Latinè.
From this Doctrine of the Apostle Paul it follows, That it is better for the
edification of the Church, that the publick Prayers which the People bear,
Should be made in that Language which both the Priests and People under-
stand, than that they ſhould be made in Latin.
Here I cannot chufe but cry out, Magna eft Veritas, great is Truth,
and it will prevail! Behold a Cardinal of the Romish Church, fpeaks
as plainly againſt the Council of Trent; as any whom they nickname
Hereticks can.
The next Romish Author is Nicolaus de Lira, who gloffing upon
the fame Chapter, fpeaks to the fame purpoſe.
Si Populus intelligat orationem five benedictionem Sacerdotis; melius re-
ducitur in Deum,& devotius refpondet, Amen.
If the People understand the Prayer or Thanksgiving which is performed
by the Priest, their minds will be brought the better and nearer unto God,
and with greater devoutneß they will answer, Amen.
The third Romish Doctor, fhall be the Angelical (as he is called) and
highly-magnified Thomas Aquinas, Commentar. in 1 Epiftolam ad Corinth.
cap. 14. His words are thefe;
Plus lucratur qui orat & intelligit; nam reficitur, & quantum ad intelle-
&tum, & quantum ad affectum.
He gains most who prays and underſtands the words which he ſpeaks; for
he is edified both as to his underſtanding, and alſo as to his affections.
Again he faith, Melius eft ut lingua que benedicit, etiam interpretetur;
omnis enim fermo bonus eft ad edificationem fidei.
'Tis best that the Tongue which bleſſes, ſhould interpret, for good words
Should be spoken to the edification of faith.
Here we may with reafon fay, Bene quidem fcripfifti Thomâ.
Thomas thou haft written what is agreeable to Truth.
Thus the Fathers and the Popish Doctors themſelves have deliver❜d -
their opinions, and all are for praying in a known Language.
Nay I have read, and 'tis acknowledged by a Jefuit, Azorius Inft. lib.
3. cap.26. ex Æn. Sylv. That above fix hundred years ago, when the
Pope did deliberate and confult whether he ſhould grant unto the Bobe-
ians the ufe of the Vulgar Tongue in their publick Devotions; there
was heard a voice from Heaven, faying, Omnis lingua confiteatur eis
Let every tongue confs unto God.
But now at laft let us be determince by the Apostle Paul,the fuppofed
Prefident of the Council, and his mind I fhall give you in this Para-
phrafe upon his own words.
I thank my God I speak with Tongues more than you all, but I had ra-
ther Speak five words to be understood by, and to edifie thofe that bear me,
than
+
!
306
Serm. IX.
Publick Prayer ſhould be in a Known Tongue.
}
than ten thousand words in an unknown Tongue. If the Trumpet give an un-
certain found, who shall prepare himself to the battel? and if I pray, and
theſe that are prefent underſtand not the meaning of the voice, how ſhall they
wrestle with God? how ſhall they defend themſelves againſt the aſſaults of the
evil one? how ſhall they join in begging for Grace to overcome him? I am
an Apoſtle, and not a Barbarian, and I would not ſpeak words into the air,
but fo as to benefit them that hear me. I am unwilling the Publick Worſhip
of God should be exposed to the contempt and ſcorn of Infidels; or that they.
fhould cenfure it to be only the raving of mad-men, becauſe they know not the
meaning of the words that are uſed. Our God is not the God of confufion, but
requires a reaſonable Service, and thefe commands concerning Prayer and
Praifing fo as to be understood, are his commands. Every one who is indeed
fpiritual will be thus perfwaded: they who are otherwife minded are wil-
lingly ignorant.
You fee I have proved the Proteftant Doctrine out of the Fathers;
nay, 'tis granted by Popish Authors of very great name; and how plain-
ly the Apoſtle is on our fide, do but read and judg.
Let the Papists now for fhame ceafe their bragging of Antiquity.
'Twas certainly the manner of the elder and purer times to pray in a
known Language. Thus prayed the Apoftles, thus prayed our Lord
Jefus, thus prailed the Heavenly Hoft at Chrifts Nativity, in fuch
words as the very Shepherds underflood, Glory be to God in the Highest,
on Earth peace, good-will towards men. Thus the Prophets prayed, and
David the fweet-Singer of Ifrael; all his Pfalms were written in Hebrew,
the Jews
Mother-tongue. Thus fung Deborah and Barak, thus Mojes
and the Ifraelites after their Miraculous Deliverance out of Egypt, and
Pharaohs overthrow in the mighty Waters. Nay I must add, there was
a time when there was but one Language in the whole World; before
the building of Babel, and then there was no unknown Tongue to pray
in. In the days of Enos the Son of Seth the Grand-child of Adam, 'tis
faid, Men began to call upon the Name of the Lord, Gen. 4. 26. And this
muft of neceffity have been done in a Language which none were ig-
norant of. Surely then the Proteftant Religion in this regard muft be
acknowledged of fufficient Antiquity, fince 'tis as old as the old World,
fince 'twas before the flood of Noah.
In the fourth place I shall answer the Fopiſh Arguments to defend
their Caufe; and fhall not fear to produce the very ſtrongeſt which I
have met withal.
1. 'Tis Objected, That the Apofle does not ſpeak in 1 Cor.14.concer-
ning the ordinary Divine Service,but concerning Spiritual Songs, which
by an extraordinary Gift were utter'd.
Anf The Apostle does mention Prayer as well as giving of Thanks ;
and there is as inuch reafon that the ordinary Service ſhould be under-
flood, as the extraordinary; becauſe that which is ordinarily uſed, fhould
by all means be to Edification.
2. 'Tis
محمد
Serm. IX.
307
·Publick Prayer Should be in a Known Tongue.
2. 'Tis Objected, That Prayer in an unknown Tongue is not con- Bellar. Lib. 2.
de Verbo Dei,
demned, but Prayer in a known Tongue only preferred.
Capit.15.
Anfw. First, Suppofe this, why does the Church of Rome pray after
the worſe, and not after the better manner of the two? Secondly, I
fay 'tis condemned by the Apoftle as not being for Edification; for he
that could ſpeak in a Tongue, if he could not interpret, nor any Inter-
preter prefent, was commanded to keep filence in the Aſſembly.
3. 'Tis Objected, That of old the Inftruction and Edification of the Id. ibid.
People was neceffary, and the ufe of Prayer was, that they might be
Inſtructed and Edified: But now the end of Prayer is not fo much
the Peoples Inftruction and Edification, as the yielding to God that
Worship which is due to him.
Anfw. First, The Apoftles were as careful that God might have his
Worfhip, as the Papifts, nay a great deal more careful. Secondly, Dif-
join not Gods Worthip and the Peoples Edification; for he is beft Wor-
hipped in fpirit and in truth. And the more the mind underſtands, and
the heart of the Worshipper is affected, God is the more honoured, and
the better pleafed.
4.'Tis Objected, That Prayer is not made to the People but unto God,
and he underſtands all Tongues alike, and 'tis fufficient that the Lord
underſtands what is prayed, though the People are ignorant. And this
Bellarmine does illuftrate by a fimilitude. Ifa Courtier, fays he, fhould
petition for a Country-man in Latin to a King, the Country-man might
be benefited by the Latin Petition of the Courtier, though he fhould
not underſtand a word of it.
Answ. 1: It might have been faid, That God underſtands all
Tongues alike in the Apoftles days as well as now; the Lord being
then and now,and always, equally Omnifcient. 2. The ufe of Prayer is
not to inform the God we pray to, For he knows what things we have
weed of before we ask, Mat. 6.8. but to make our felves more fenfible
of our needs, and confequently more meet to be fupplied; but how can
this be if Prayer be lockt up in an unknown Dialect? 3. As for Bellar-
mines Similitude, it will not hold. For the God of Heaven is not like
the Kings on Earth, who will hear Petitions made by Favourites for
perfons that make no addreſs themſelves: But He requires, That every
particular perſon fhould ask if he will receive, and underſtand what he
prays for; and that he ſhould have ſuitable affections to the matter of
his Petitions, if he will be heard and anſwered. Add alfo, That if a
King fhould forbid Petitions in a ſtrange Language, and fhould com-
mand that Petitioners fhould ufe a Tongue they underftand, that with
the greater earneftnefs they may beg what they need to fuch an one a
Latin Petition would not be fo acceptable; But God has forbid the ufe
of an unknown Tongue: Therefore we may conclude, That the Popish
Latin Prayers in an Auditory which underſtand them not, are to very
little purpoſe. The People muſt ſeek and knock as well as the Prieft, elfe
sbey
Loco citato,
308
Serm. IX.
Publick Prayer fhould be in a known Tongue.
they shall not find, elſe it will not be opened unto them, Mat. 7, 7.
In the fifth place I am to diſcover the tendency of, and Myſtery of
Iniquity in this Papal Doctrine, which encourages to Prayer in an un-
known Tongue, and teaches People to be contented with an ignorant
Devotion.
1. It gratifies exceedingly the lazy difpofition of Men, who natu-
rally like a liberty to reft in opere operato, in the work done, and cannot
endure to be urged to the more difficult part of Religion, which lies in
a conflict with wandring thoughts in duty; in watching over, and ta-
king pains with the heart, that it may be intent, confiderate and affe-
ctionate in its applications unto God. I know the Papifts boast of their
aufterities in their Devotions; but theſe are external things, and who
has required them at their hands? And I may with good reaſon affirm,
That one quarter of an hour ſpent in Prayer, where the very heart is en-
gaged, and underſtands what 'tis doing, and feeks the Lord with its
whole defire, will be to better purpoſe than all the Prayers by rote that
are, or can be faid by a blind Papift, though he should live to the age
of Methuselah.
2. This Doctrine is a notable device to keep the People ignorant,and
to make them more dependent upon the Priesthood; and hereby they
hope more eaſily to rule them. Theſe cruel Guides, as they take away
the Bible from the People, which is the great means of Knowledg; fo
they will not ſuffer them to cry for Knowledg, fo as to know what they
cry. What a faithful fervant is the Pope unto the Prince of Darkness!
and what quiet poffeffion does the ftrong man armed keep while the
Goſpel is hid, and men pray for they know not what,and confequently
obtain nothing!
3. Many Prayers may well be made in Latin meerly through fhame.
When I read the Scripture, I conclude the Papifts are afraid of the Light
which ſhines from thence, left it overthrow their black Kingdom; and
when I read the fooliſh, nay blafphemous Prayers, which are made in the
Church of Rome, I conclude they are afhamed the meaning of them
fhould be known. Thus they pray to the Virgin Mary.
.Santa Maria,
Que totum orbem illuminas.
Que tuos fervientes exaltas.
Illuminatrix cordium.
Fons mifericordie.
Ab omni malo libera nos Domina.
O Saint Mary,
Who doft enlighten the whole world.
Who doft exalt thy fervants.
Who doft illuminate hearts.
Who art the fountain of mercy.
From all evil good Lady deliver us.
To Saint Dorothy they pray thus:
Sancta Dorothea,
Cor mundum in me crea.
SO holy Dorothy,
A clean heart create in me.
1
Saint
Serm. X.
309
Publick Prayer Should be in a known Tongue.
Saint Agnes is prayed unto to keep them in the Faith; and Saint George
to fave them from their Sins, that they may reft in Heaven with the Bleffed
for ever. Thefe Latin Prayers in plain English are moft wicked Blafphe
mies; and both Gods work and honour, which is peculiar to himſelf,
and dear to him, is (to the provoking of him to jealouſie) aſcribed and
imparted to the Creature.
In the laft place I come to the Application.
USE I.
Blefs the Lord that the Day-fpring from on high hath vifited this
Land of your Nativity, and that Popish darkneſs is fo much difpelled.
How thankful were the Ifraelites, think you, for that Light which ſhined
fo clear in hen, when Egypt was plagued with Darkness, that was fo
hideous and palpable? Neighbouring Regions, moſt of them are blin-
ded by Rome and Hell; and fee not the things which you fee, hear not
the things which you hear. You are inftructed to whom Prayer is be di-
rected, unto God and in whofe Name, in the Name of Chrift, whoſe
Mediation and Interceffion is always prevalent. Supplications are made
in a Tongue which you underftand; that you may be the more affect-
ed with what you pray for, and confequently have gracious returns to
your Prayers from the God of all Grace. What caufe is here of Thanks-
giving that Publick Adminiftrations are fo much more agreeable unto
Chrifts Inftitution, than the Adminiftrations of the Church of Rome.
Prayers being poured forth with fo much fervency, and in fuch words
as all, even the meaneft,underftand; the Scriptures being read in a Lan-
guage which you know, fo as that the Book of God is not a fealed Book
to you; Sermons being preached with fo much plainnefs and power.
Finally, Sacraments being adminiftred,fo as that you may know how to
improve theſe Seals of the New Covenant, to the ftrengthning of your
Faith, the inflaming of your Love, and the increaſe of all manner of
Grace: All this may well caufe you to cry out with David, Pfal. 84.1.
How amiable are thy Tabernacles, O Lord of Hofts. And one thing have I
defired of the Lord, that will I feek after, that I may dwell in the bouſe of
the Lord all the days of my life to bebold the beauty of the Lord, and to in-
quire in his Temple, Pfal. 27. 4.
USE II.
It highly concerns you to fear and to pray against the return of Po- ·
pifh blindness. While Satan and his Angels are buſie and induftrious to
extinguish the light of the Word, while Rome does join with Hell to
this end, that this Land may be again overfpread with Ignorance, Ido-
latry, Superftition, will-Worthip; 'tis your wisdom and duty, while they
are plotting, to be counterworking by your Prayers. Oh cry unto the
Lord to fecure his own Honour, and your Priviledges, against thefe
Enemies, which are fo great invaders of both. Beg with the greateft
S.f
earneft-
>
310
Serm. IX.
Publick Prayer ſhould be in a L
known Tongue.
}
earneftneſs, (and truly earneft begging was never yet denied) that the
Goſpel may continue, and a Spiritual way of Worship according to the
direction of the Gofpel; and that Romes Emiffaries may never make
Merchandize of your Souls, or the Souls of your Pofterity.
USE III.
*
ๆ
Let the blind zeal of the Papifts make you more frequent in your ac-
ceffes to the Throne of Grace: Though they Worship ignorantly, yet
how much do they Worship? as Superftition is wont to urge men to
abundant labour. But you that fee more reaſon to pray than they, and
have more encouragement from God, than ever they understood,
fhould be ſhamed and quickned unto this Duty. The Papifts indeed,
if they underſtood themſelves, might well be difhcartned, becauſe their
Worſhip is Will-worſhip, not of Gods appointment, but their own In-
vention. But you ſhould abound in Devotion, for God not be
fought in vain as long as you feek him in his own way, and your labour
fhall not be in vain in the Lord, 1 Cor. 15. 58.
USE IV.
****
Take heed of Diſtraction in Prayer, and not-minding what you ask
or what you are doing, when at the Mercy-Seat. 'Tis great hypo-
crifie to be preſent only in body at the Sanctuary; the heart in the mean
while running away after pleaſures, covetoufneſs, vanity; and this ex-
ceedingly provokes the Lord to jealouſie, and are you ftronger than He?
1 Cor. 10. 22. Pray, what's the difference between a Papist that under-
frands not, and a carnal Proteftant that minds not a word of what is fpo-
ken in Prayer? Or if there be any difference the Proteftant is in the
worfe cafe; becauſe having the means of Edification, he is the more
without Apology, that he is not edified.
USE V.
Content not your felves with bare understanding the words of
Prayer, but know the Lord you pray to; be acquainted with his Power
and Truth, and how he keeps Mercy for thoufands, and particularly for
you, if you are fenfible of your fin and mifery, and are willing that from
both He should deliver you. Understand alfo the worth of what you ask,
that Spiritual and Eternal Bleffings being highly valued, your defires
after them may be vehement, and you may wrestle with the greater
ftrength and refolution till you have obtain'd them,
USE VI
Let Understanding and Faith in this duty of Prayer be join'd toge-
ther. The Popish implicite Faith, to believe as the Church believes,that
is,to believe they know not what, is a wretched piece of careleſneſs and
prefumption, and a mad venturing of the Soul, which is fo precious,up-
on an empty found and title. But do you fearch the Scriptures,enquire
what God has spoken; and firmly believe his words which are fo faith-
ful and worthy of all acceptation. Let your Faith in Prayer be ſtrong ;
and be fully perfwaded, that having fuch Promifes as God has made, and
engaged
}
Serm. IX.
Publick Prayer should be in a known Tongue.
311
engaged himſelf to make good, and fuch an Advocate in Heaven as
Chrift the Righteous; what you ask according to the Will of God fhall
in no wife be denied. In a word know your duty and do it,and then con-
clude, As certainly as God is, fo certainly be will be a rewarder of them that
diligently feek him, Heb. 11.6.
Thomas Mortonus Epifc. Dunelm. Apol. Cathol. Par. 2. Lib. 1. Cap.3.1.
De Vernac. precibus, pag.108. Non eft igitur quod in hac caufà, lector,
ballucineris, neq; enim te fugit nos primo antiquitatem novitati: Secundo,de-
votionem fanctam & divinam, cece & fanatice fuperftitioni: Tertio, anime
confolationem fpiritualem, rigide ftupiditati: Quarto, infantie prudenti-
an: Quinto, torpori confenfum: Sexto, filiis & ementitis periculis commo-
da pene infinita: Septimo, facrofan&tam deniq, Spiritus fineti fapientiam,
bumane ftultitie ac temeritati anteponere.
*
There is therefore, Reader, no room for a mistake in this caufey for thou canst
not but know, that the Proteftants prefer, 1. Antiquity before Novelty: 2. Ho-
ly and divine Devotion before blind(and properly ſo called) fanatick Super-
flition: 3. The fpiritual comfort of the Soul, before rigid ſtupidity: 4. Pru-
dence before childishness: 5. Confent before carelefnefs: 6. Almost infinite-
advantages before feigned and imaginary dangers: 7. The holy wisdom of the
Spirit of God, before the folly and rashness of men.
:
Sf 2
SER-
+
15
312
+
1.
SERMON X
The Teftimony of the Church is not
the only, nor the chief reafon, of our
believing the Scripture to be the Word
of God.
LUKE 16. 29.
They have Mofes and the Prophets, let them hear
them.
A
S everlafting Bleffednefs (mens greateſt and moſt deſirable
Good) is that which God only can beftow,and the Way to it
that which He only can difcover: (Who knows the Lords
mind like himſelf? Who is fo fure a Guide in the Way,as He
who is himſelf the End? Nature can neither direct us to, nor fit us for
a Supernatural Happineſs.) So it is not only our intereft to feek it, but
likewiſe to fee, Whether what pretends to be the Rule of our walking,in
order to our obtaining of it, be indeed the right one; which we can no
otherwiſe be affured of, than by feeing that it be fuch a one as is given
us by him to whom alone it belongs to prefcribe us the Way, and who
being infinitely good, as well as infinitely wife, will no more deceive us,
than he can be himfelf deceived. Now the holy Scripture of the Old,
and New Teftament, is that which we profefs to own'as the Rule of our
Faith and Life, in relation to our future Glory. It is then the wiſdom of
every Chriſtian to enquire upon what account he receives this Rule, why
he believes it, and fubmits to it, whether he be perfwaded that it is of
God, by God himself, or only by men; for if he can find indeed that
he receives it upon the Authority of God,he may be fecure of the Truth,
and Sufficiency of it; but if only on that of Men, they being liable to
miſtakes,
Serm. X.
313
Concerning the Authority of the Scripture.
miſtakes may lead him into Error, and fo he can never be fure that what
he owns as his Rule, is indeed the right one, and of Gods own pre-
fcribing: Or admit it really be fo, yet if it be not received on right
grounds, he will be expoſed to innumerable fears, and fluctuations,and
never walk comfortably, nor conftantly in his way, when he doubts
whether it be the right, or a wrong one: The fuperftructure cannot be
better than the foundation;and a well-ordered and comfortable Conver-
fation will never be the effect of an ill-grounded Belief. It is good
therefore in the beginning of our Courſe to be ſecure of our way, to fee
both what we believe, and why; left otherwife, we be either forced
to go back, or elfe upon as light grounds fwerve from the way, as we
were at first perfwaded to engage in it. Our great enquiry then in this
Difcourfe will be, Upon what account we believe the Scripture to be the
Word of God? whether upon the Authority of God, or the Church? which
I ground upon theſe words, They have Mofes and the Prophets, let them
bear them.
In this Parable, whereof theſe words are a part, we have an account
of the different eftates of a wicked man Dives, and a good man
Lazarus, both in this life, and the other. In this life Dives had bis good
things, the whole of his happineſs,all the portion he was ever to enjoy ;
and Lazarus had his evil things, all the forrow and mifery he was ever to
endure. And in the other life, we have Lazarus in Abrahams Bofom, a
place and ſtate of reſt, entered into peace; and Dives in Hell, a ftate of Iſa. 57. 1.
mifery, and place of torments; where finding fo great a change, and
being deeply affected with his now woful condition, he is (though in
vain) defirous, if not of releaſe, as deſpairing of that, yet at leaſt of a
little cafe; and therefore addreffing himself to Abraham, he entreats him
that Lazarus might be fent to dip but even the tip of his finger in water,
and cool his Tongue; but this is denied him as impoffible, ver. 26. Seeing
that would not do, he defires, however, his torments might not be en-
creaſed by his Brethrens coming to him, whom we may fuppofe to have
been his fellow-finners, and partakers with him in his riot,and luxury :
Or, if you will believe fo much charity to be among the Damned, his re-
queft is, That Lazarus might be fent to them to admonish them for their
good, that fo they might be brought to a timely Repentance, e're they
came to an untimely end, and then to endless torments. But this is de-
nied him too as altogether needlefs, and unprofitable, ver.35; and he is
told, That God had made fufficient Provision for them, given them the
moft effectual means, whereby they might be brought to Repentance,
in that he had given them his Written Word, Mofes and the Prophets, by
whofe Writings if they were not perfwaded to Repent,a Miracle would
not perfwade them; Lazarus rifing from the Dead would no more be
believed, than Mofes and the Prophets, whofe Writings were among
them; and therefore to them Abraham fends them as a means fufficient
for the end, pretended at leaft by Dives to be aimed at. They have Mofes
and
i
314
Concerning the Authority of the Scripture. Serm. X.
Chamier.
and the Prophets,let them hear them; As if he had faid, The Will of God
concerning thy Brethrens duty,and the Truth of God concerning future
rewards as the great motives to it, are clearly enough laid down in the
Scripture; and if they believe not thefe things, and are not perfwaded
to Repentance upon the Authority of God in his Word, much leſs will
they be moved by the Teftimony of one coming from the Dead. Hence
finfer, That the Holy Scripture, or Written Word of God, is fufficient in it
felf, and most effectually able to convince men of the truth of those things
which are contained in it. It was fo then, why not now? Mofes and the
Prophets were fo, why are not the Apoſtles and Evangeliſts? is all the
whole Scripture grown Old Teftament; and fo old as to be decayed ?
when,and by what means did it lofe that Life and Power, that Authority
and Efficacy it fometimes had? it had formerly more virtue to convince
men than a Miracle it ſelf, and now belike it hath leſs than a Council!
it could have done more than a man from the dead, and now it can do
Jefs than a dead man, a finful Pope! (for his Holinefs of Rome may be
very wicked, the Papifts themfelves being Judges).
From the former Propofition it will undeniably follow, That the
Scripture is fufficient in it felf to convince men of its own Divineness, or its
being it felf the Word of God, that being one truth it doth ſo often affert :
The General muft comprehend the Particular,and therefore if the Scrip-
ture be fufficient to fatisfie the minds of men as to all that it affirms to be
truth, it muſt needs be able to ſatisfie them as to this too, that the whole
of it is the Word of God.
But this our Adverfaries will not allow, and therefore inftead of
taking it for granted, or refting on this fingle proof, we muſt here put
it to the Queftion, From whence the Scripture hath its Authority? or up-
on what grounds we are to believe it to be the Word of God? If you will
give the Papifts leave to anſwer, they will preſently tell you, Upon the
fole Authority of the Church, or, because the Church declares it to be the
Word of God, and that without the determination of the Church, it hath
Surdif. apud very little Authority, or weight in it, and you are no more bound to believe
the Goſpel of Mathew, than the History of Livy; Nay, one ſays plainly,
That but for the Church, you are no more bound to believe the Scripture
than Efops Fables; and you may be fure the Man was in earneſt, when
you do but confider how many incredible things another of them (al-
ledged at large by our learned Whitaker) mufters up out of the Scrip-
ture, which he would fain perfwade the World would never be believ
ed, if the Church did not interpofe her Teftimony; and yet as broad
as the Blafphemy mentioned is, another of the fame Party minceth the
Matter, and fays, the Words might be piouſly ſpoken: And if a private
Doctor of the Church of Rome may thus tranfubftantiate Blafphemy in-
to Piety, or make that pafs for Pions, which is really Blafphemous,
ſce no reaſon why a Pope might not add his Authority, and make it
Canonical too. But that we may give the beft Account of the Contro-
erfie before us :
1. Something
·
I
Serm. X.
315
Concerning the Authority of the Scripture.
1. Some things must be premiſed by way of Explication,for the bet-
ter underſtanding of Terms.
2. The State of the Queftion must be laid down.
3. The Truth confirmed.
4. Popish Objections anſwered.
5. Some Application made.
1. For Explication of Terms, let us fee,
1. What we mean by the Scripture. By that therefore is understood
the Word of God, declaring his mind concerning mens Happineſs and
Duty, or teaching us what we are to believe concerning God, and
how we are to obey him,as it was at firſt revealed by himself to the Apo-
files and Prophets, and by them delivered by word of mouth, and af-
terward for the perpetuity and ufefulness of it, committed to Writing,
as we now have it, in the Books of the Old and New Testament: So that
the Word of God, and the Scripture are the fame materially, and differ on-
ly in this, That the Word of God doth not in it felf imply its being writ-
ten, nor exclude it, but may be confidered indifferently as to either;
whereas the Scripture fignifies the fame Word, only with the addition
of its being committed to Writing.
2. What is meant by Authority, when we enquire, whence the Scrip- camero de Ver
ture hath its Authority. Authority in this Bufinefs is a Power of Com- bo Dei.
manding or Perfwading, or (as fome phraſe it) Convincing, arifing
from fome Excellency in the Thing or Perſon vefted with fuch Autho-
rity. Whatever hath Authority de facto, fo far forth hath efteem and
honour, or reverence yielded to it, as whatever hath Authority de jure
hath fuch efteem or honour of due belonging to it, and anfwering it
as its correlate; and both the one and the other is founded on fome Ex-
cellency, fometimes of Nature (both in Perfons and Things,) fometimes
of Office and Dignity, fometimes of Knowledg, fometimes of Vertue
and Manners, ſometimes of Prudence (as in Perfons, according to each
of which a fuitable refpect and honour is due to the Authority there-
from arifing; and as any Man excels in any of theſe, ſo he hath Au-
thority in that, though he may not in other Things. Thus he that
excels in the knowledg of the Law, may have Authority in that,
though he may have none in Phyfick or Divinity, in which he may not
excel and an honeft Man, that excels in Morality, may on that ac
count have the Authority of a Witneß, though not of a Judg. Now
when we speak of the Authority of the Scripture and ask from whence
it hath it? we do but enquire, Whence it is, that the Scripture per-
fwades, convinces, or binds us to believe it, or commands us to affent
to it, as the Word God? or whereon its Power of fo doing is found-
ed? whether it be not fome Excellency inherent in it ſelf, or whether it
be only fomething forrein and extrinfecal to it?
3. What we mean by Faith, when it is demanded, Why we believe
the Scripture to be the Word of God? Faith, fo far as it concerns the
underſtanding
!
316
Concerning the Authority of the Scripture. Serm. X:
1
Obje&um
materiale.
Obje&tum for-
male,
underſtanding (for in fome Acts of Faith the Will bears part) is an af
fent yielded to fomething propofed under the appearance (at least) of
Truth, built upon the Teftimony of another; and therefore according
as the Teftimony is, for the fake of which we believe any thing, ac-
cordingly will our Faith be: If it be the Teftimony of a Man or Men,
our Faith will be an humane Faith; but if the Teftimony be Divine, or
we believe a thing becauſe God himself afferts it, we call it a Divine
Faith. Only we muft remember, that a truly Divine Faith hath always
God for its Author; fo that three things concur to the producing the
Act of fuch a Faith. 1. The Truth believed, which is the Object of
it. 2. The Teſtimony of God concerng that Truth, which is the Form.
mal Reaſon, and Ground of this Faith. 3. The Efficiency of God
producing it, or working it in the Mind. Now when we fpeak of
believing the Scripture to be the Word of God, we fpeak of a Divine.
Faith: A man may upon the Credit of his Parents, of his Minifter,
of a particular Church, or of the Church Catholick (if fuch a Teftimo-
ny can be had) believe the Scripture to be the Word of God; but the
queftion will be, what kind of Faith that is, whether fuch a one as God!
requires him to receive the Scripture withian,ga dala
贵
​7
pre-
4. What we underſtand by the Church in the Queftion: The Church.
may be taken either for the Univerfality of Believers in all places of the
World, fo as to comprehend private Saints, as well as publick Officers,
People as well as Paftors, and thofe of former ages as well as the
fent, Prophets themfelves, and Apoftles, and Pen-men of the Scripture;
or we may take it for that part of the Catholick Church which lives to-
gether in the fame age call, it if you pleaſe the prefent Catholick Church,
comprehending in it all the Believers, People as well as Paftors, alive at
the fame time, in the feveral parts of the whole World. Or elfe, we may
underftand the Church in the Popish fenfe, only for the prefent Church;
and that too, for the Church of Rome, which they call Catholick; and
that again; only for the Pafters of it, excluding the People; and they a-
gain may be confidered either feparately, or in conjunction, as meeting.
together in a General Council; and that either by themſelves without the
Fope, or together with him: Or laftly as reprefented by him, or virtu-
ally contained in him; for this great name the Church, dwindles at laſt
into one only man: But fure he's no fmall one that contains fo many
in him; for if we believe the Papitis (not only, though eſpecially the
Jefuits) the Pope in this Controverfie, is nothing else but the Church
Catholick compacted, and thruft into a fingle perfon, in whom all thofe
feveral Excellencies, which are fcatter'd among the Members, do, as in
the Head, collectively refide. And fo the Catholickneſs they vaunt fo
much of, is. crowded into a narrow compafs, for thoſe whether Pa
ftors or Members of the Church that lived formerly are firft cut off, and
the Church is reduced to the prefent age 3 then the people (as excrefcen-
cies) are pared away too, and the bulkinefs of the Church thereby lef-
fened,
Serm, X.
317
Concerning the Authority of the Scripture.
fened, the Officers or Paftors only remaining; and yet thefe too muſt be
contracted into a Council, and that at laft Epitomized into a Pope, who
is but the Epitome of an Epitome,and ſcarce fo much as a ſmall Synopfis of
that Voluminous thing, the Church, they talk fo largely of.
2. For the ſtate of the Queftion, theſe things being premifed, take
it thus; In fome things we agree with them, in fome we differ from
them.
I.
1. In fome we agree:
That the Scripture of the Old and New Teftament, which we
own (who yet exclude the Apocryphal Books of one fort, or other), is
the Word of God, is acknowledged by them, as well as by us.
2. Confequently, That it is in it felf true and of Divine Authority, and
that it doth not depend upon the Church as to that Authority and
Truth which in it felf it hath, or that the Teftimony of the Church doth
not make it to be true, or to be the Word of God; the Papifts themfelves
(at leaſt the moft wary among them) will (be fure in words) grant: and
therefore they have coyned a diſtinction for the nonce; they tell us, That
the Scripture hath a twofold Authority, one in it felf, as it is true, and
comes from God; the other in relation to us,as it binds us to receive,and
believe it: The former of theſe they own to be in the Scripture, Ante-
cedently to the Teftimony of the Church. The diftinction is vain, when
all Authority is in relation to another, over whom either de facto it is,
or de jure it ought to be exerciſed. But let it pafs.
3. That every Chriftian is bound with a Divine Faith to receive the
Scripture as the Word of God, they grant as well as we do.
4. That the holy Spirit hath a hand in mens believing the Scripture
to be the Word of God, allow the Papifts their fence, and they will
likewife yield no less than we. That the Faith whereby men own the
Scriptures, (if it be a Divine one, as they ſay it is), is wrought in the
hearts of men by the Spirit of God, they do grant, and muft, unleſs
they will avow themſelves to be Pelagians.
5. And lastly, That the Church allow us our fenfe, may be an help
to us, and furtherance to our Faith in receiving the Scripture, as the
Word of God, we will grant as well as they. That the Univerfal Con-
currence of all Believers in receiving the Scripture, and the Teftimony
they do, and in all ages have,in their way and capacity given to it, is a
ftrong Argument to perfwade diffenters to fubmit to the Divine Autho
rity of it, we eafily yield. And that it is the duty of the prefent Church,
during its time, to labour to preferve the Scripture pure and intire, and
to hold it forth to others, and endeavour to perfwade them of its Di-
vineness, and fo to perform the part of a Teacher, we are willing like-
wife to yield. And fo in a word we acknowledg the ufefulness of the
Churches Teftimony, as an external help, and that by which ſome be-
nefit may be reaped by men at the beginning of their Faith; for it is
the foundation of an humane Faith, and fufficient for the producing of
that:
T t
318
Serm. X.
Concerning the Authority of the Scripture.
1
that: And when a man hath fo far yielded,as to receive the Scripture as
Gods Word, though only on the credit of Men, yet coming afterward
to peruſe and ſtudy it, and look more narrowly into it, he may then
come to fee better,and more folid grounds for his belief, and God wor-
king on his heart by the Word; he may come to receive it with a Divine
Faith, which at firft he did only with an humane: As Job. 4. the men
of Samaria who firft believed Chrift for the Womans words, did after-
wards believe him, because they heard himself. Thus far therefore there
is fome agreement between them and us. So that the Queftion is not
concerning the Object of our Faith, the thing to be believed, for both ac-
knowledg it (in this bufinefs) to be the Divineness of the Scripture;
nor concerning the Efficient caufe of that Faith, for both will own it to
be the Spirit which works this Faith in the heart: But concerning the
Medium, or Argument whereby the Spirit works it, and fo the ground and
foundation of our Faith, that which is the formal reafon why we believe the
Scripture to be the Word of God.
5
2. This therefore is the thing wherein we and they differ; fomething
they affirm which we deny,and fomething we affirm which they deny.
1. They affirm the Teftimony of the preſent Church, (and that muſt be
of Rome only now; for they count that only the Catholick one, that is of
the Paftors of it convened in a General Council either with the Pope, (as fome
of them fay) or without him (as others) or virtually in him (as others) to
be the only fufficient ground of mens believing the Scripture to be the Word of
God; and fo tell us, That the Spirit bears witness to the Divinity of the
Scripture by the Teftimony of the Church, and makes use of that as the Me-
dium, or Argument by which he perfwades men to receive the Scripture as
the Word of God, and that without that Teftimony or Antecedently to it,men.
cannot know, nor are bound to believe the Scripture fo to be. This we
deny.
2. We affirm on the other fide, That the Teftimony of the Spirit of God
in the Word it ſelf, witnessing it to be of God, by that stamp and impreſs, or
(which comes to the fame) by thofe notes and marks of Divinity which
every-where appear in it, is the immediate and principal, and a fufficient
reafon of our believing it to be the Word of God, and the Medium the Spirit
ufeth in working Faith in us,or making us affent to the Divinity of the Scrip-
ture. So that as the Spirit working inwardly in our hearts, moves as
the Efficient of our Faith; fo the Scripture it felf in its own intrinfecal
beauty, luftre, power and excellency,is that which moves us in the way
of an Object, or Medium, to yield our affent to its being of God. By this
the Spirit of God as the Author of the Scripture witneffeth it to be of
God, and by an internal application of this to our minds, induceth us
to affent to its fo being. The Teftimony of the Spirit in the Word is
open, publick, general to all,if they have but eyes to fee it, whereas the
inward application of it by the Efficiency of the Spirit is only to Belie-
vers.
This
Serm. X.
319
Concerning the Authority of the Scripture.
This they deny; and this we ſhall first (though more briefly)
prove, and then diſprove (as well as we deny) what they affert.
Arg. 1. The Holy Ghoſt in Scripture calls us to the Scripture it felf,
and Gods Authority only in it, (and not to the Church) for the fetling
of our belief of its Divinity; and therefore in the Scripture it ſelf we
have a fufficient Argument to move us to believe its coming from God.
Ifa. 8.20. we are fent to the Law and to the Teftimony; the Prophets ge-
nerally propound what they deliver, meerly in the name, and on the Au-
thority of God; their ufual ftile is, Thus faith the Lord, and, The word
of the Lord; they do no-where fend us to the Church to know, Whether
it be fo, or not, but leave it with us as being of it felf (that is, without
the Teſtimony of the Church) fufficient to convince us, and if we will
not believe it, at our own peril be it. So in the Text, Abraham (that is
indeed Chrift, whoſe mind Abraham in this Parable is brought in fpea-
king,) fends Dives Brethren to Mofes and the Prophets; and cur Saviour
Chriſt, Joh. 5.39. fends the Jews to the Scriptures, bids them ſearch
them, and fo ver.46,47; and Luke A&.17. 11. commends the Bereans,
not that they ſent up to Jerufalem to the Church there, or waited for a
General Council to affure them of the Divinenefs of what was preached
to them, but that they daily fearched the Scriptures, to fee if those things
were fo. But all this would be in vain, our labour would be loft in fear-
ching the Scriptures, and looking into them for the confirmation of
themſelves, if there were not fomething in them fufficient to perfwade
us of their having God for their Author, but at last we must have re-
courfe to the Church to affure us of it. Why are we fent thus far about,
if a nearer way be at hand?
Arg. 2. Thoſe Properties which the Holy Ghost in the Scripture at-
tributes to the Scripture will prove the fame. It is light, Prov. 6.23. The
Commandment is a lamp, and the Law is light. Pfal. 119. 105. A lamp to
my feet, and a light to my path: A light ſhining in a dark place, 2 Pet. 1.19.
and fure that which is light may difcover it felf. He that needs another
to tell him what is light, wants eyes. Heb.4.12. It is quick and powerful,
and harper than a two-edged fword, it enters into the Soul, and therefore
by its own power and efficacy difcovers it felf to us as well as us to our
felves. It is like as a fire, and like a hammer that breaks the rock in pieces,
Fer. 23. 29. So likewife, 1 Cor.14.34,25. and Pfal. 19.7,8. From both
which we may argue, That Word which convinceth men, judgeth them,
makes manifest the fecrets of their hearts; that again, which converts the
Soul, makes wife the fimple, rejoiceth the heart, enlightens the eyes, is fuffi-
ciently able to diſcover it felf to be of God, though the Church fhould
not give in her Teftimony; but fuch a Word is the Scripture: the efore,
&c. And further, Why may not Gods Word difcover its Author,as well
as his Works do? If the Heavens declare the Glory of God, and the Firma- Prefentem
clamat quali
ment ſhews his handy work, Pfal.19.1. If even the leaft Creatures preach bet herba
God to us, they that bear not his Image on them, yet have fome veftigia, Deum.
Tt 2
fime
1
320
Serm. X
Concerning the Authority of the Scripture.
;
1
Vid. Rob. Ba-
ron. cont.
Turnebul.
fome footsteps of him,and much more his greater and more noble Works,
the Glorious Fabrick of Heaven and Earth, and Man the moft excel-
lent of his Creatures on Earth, fhew forth that Excellency in them,
which manifefts it felf to be from none but God, and he hath in a
word, left ſuch an imprefs of Himfelf upon his Works, as that they
generally proclaim themfelves to be his. Why fhould it be thought in-
credible, that God fhould leave the like notices of Himfelf upon his
Word, and ſtamp that upon it which might plainly evidence it to be his?
Nay, if Men do commonly make themfelves known by their Works,
Writers by their Skill, Artifts by their curious Pieces; if Apelles could
have drawn fuch a Picture, Phidias have cut fuch a Statue, Cicero have
pen'd fuch an Oration, that any who had judgment in fuch things
might have faid, Such a Man and no other, was the Author of fuch a
Work; furely then much more may God in fo lively a manner expreſs
Himſelf in his Word, as clearly to notifie to us, that it is his. And if
any fhould fay, God could have done it, but would not; I defire to
know a good reaſon, Why God who hath left us ſo plain and confpicu-
ous Evidences of his Wifdom, Power and Goodness on his Creatures,
would not leave the print of Himſelf in the like manner upon his Word?
Arg. 3. Gods revealing Himſelf to us in the Scripture is the firft and
higheſt Revelation upon which our Faith is built,and therefore that Re-
velation is fufficient to manifeft it felf to us, even without the Churches
Teftimony. The reaſon of the Confequence is, Becauſe Faith (a Divine
one fuch as we ſpeak of) being always built upon Revelation, whatever
it be which is the firft Revelation whereon our Faith is built muſt be fuf-
ficient to notifie it felf to us; otherwife our Faith is not founded upan
any Revelation at all, if that Revelation needs fomething else which is
not Revelation to give credit to it: Or if that which is the first Reve-
lation, yet needs another to make it manifeft to us, it is not it felf the
firft, which is a palpable contradiction. And for the Antecedent, I thus
make it appear: In the bufinefs of Faith, Either we must come to fome
firft Revelation, or we must go on from one to another without any
end: For either the Faith whereby I believe this Revelation, That the
Scripture is the Word of God, to be Divine, is founded upon this very
Revelation it ſelf, viz. the Scripture, (which ſo many times tells me it is
of God), or upon fome other Revelation; if upon this it felf, then I
have what I would, that this is the firft Revelation whereon my Faith is
built: But if on another, I ask again, Muft I believe that for it felf, or
for fome other; if for it felf, then that must be the first; if for fome o-
ther, I fhall ask again, Am I'to believe that for it felf, or for another,
and fo there will be no end, no firft Revelation on which my Faith is
founded, but I muſt go higher, and higher, even in infinitum. Other
Arguments might be produced to confirm what we affert, and are by
our Divines, but I intended brevity in theſe, and the truth we main-
tain will be more confirmed by what I am in the next place to fay againft
the Papifts Affertion..
2. That
Serm. X.
Concerning the Authority of the Scripture.
321
ļ
3
}
2. That therefore the Teftimony of the Church is not the only fufficient
ground, (nor indeed a fufficient one at all,) of our believing the Divinity
of the Scripture, I ſhall prove by feveral Arguments.
Arg. 1. I argue from Ephef.2.20. And are built upon the foundation
of the Apostles and Prophets. The Scripture is the foundation of the
Church, and therefore hath not its Authority, even in refpect of us,from
the Church, but on the contrary the Church hath its Authority from
the Scripture, upon which it depends in its very being, and without
which it is not the Church, nor if built upon any other foundation; it
hath no Authority but from the Scripture, none in it felf but as thence
it derives it, and we know none it hath but as there we find it. And
this is ſpoken of the true Church, and not meerly the Church in the
Popish fenfe. If ever we would find out the nature and definition of
the Church, we muft feek it in the Scripture, where alone it is that we
fee it to be Gods Will to have a Church upon Earth,and by what means
it is called, and of whom it is conftituted, and with what Power and
Priviledges it is endowed. He that will queftion, Whether the Scrip-
ture be the Word of God will as eafily queftion, Whether the Church
be the Church of God; or,Whether God have any Church or not. Now
if the Church have all its Authority from the Scripture, by which alone
it is a Church, and known to be fo, how can it be with any reafon faid,
That the Scripture hath its Authority, even as to us from the Church?
For if the Church have no Authority but from the Scripture, than the
Authority of the Church muft fuppofe that of the Scripture, and the
Scripture must be own'd, or the Church cannot be own'd; for who
knows what, or which the Church is, but as the Scripture defcribes it
to us? and fo the Scripture hath not its Authority, as to us, from the
Church. For can the Scripture both give Authority to the Church, and
yet receive its own Authority from it? Can it authorize the Church be-
fore it be it felf authorized by it? Can it give the Church a Power to
communicate Authority to it, and yet hath no Authority hitherto it
felf? Nay, Can it be confiftent with common fenfe, that the Scripture
fhould give the Church a Power to bind men to the belief of it,and yet
have no Power init felf to bind the Church to the belief of it? Again,
when they fay the Scripture hath its Authority from the Church, I ask,
How fhall I know there is a Church? for if I be one that own no fuch
thing as the Scripture (which the Church is perfwading me to believe)
withal I own no fuch Society as the 'Church, and how will they prove
there is fuch a one, but by the Scripture? for I who am fuppofed to ac-
knowledg no Church, do acknowledg no Authority it hath, and ſhall
not take its own Word: And yet if I grant there be a Church, How
fhall I know that fuch a company of men as pretend to be the Church,
\ are really fo? I fhall not take their own Teftimony, I am not fatisfied in
their being witneffes to themſelves: And if they will prove themselves
to be the Church by the Scripture, then either the Scripture must have
Autho-.
"
+
322
Concerning the Authority of the Scripture. Serm. X.
Authority as to me before the Church, or elfe they prove one obfcure
thing by another. If they fay there be certain figns and marks of the
Church inherent in it, by which it may be known: Alas I know not
thofe marks but by the Scripture which defcribes the Church. If they
fay the Spirit witneffeth by thofe marks that this is the Church, why may
not I fay the fame of the Scripture, and ſo that be known without the
Teſtimony of the Church to be the Word of God, as well as the Church
to be the Church of God? And yet after all this, granting this Society
of Men to be the Church, yet How fhall I know that this Church is In-
fallible and if I know it not to be fo, I am not fo mad as to build my
Faith upon its Authority. If they fay becaufe it is governed by the Holy
Ghoft; How fhall I know that? for it is not obvious to me that it is: If
they fay becauſe Chrift hath promiſed that it ſhould; I ask, where? Where
can it be but in the Scripture? fure then the Scripture muft be owned,
and have its Authority as to me,or their proof is invalid, and they do but
trifle inftead of arguing.
· Before I proceed to another Argument, let us examine what is ex-
cepted againſt this. To this Text, Eph. 2. 20. It is replied by fome of
the Papifts.
.C
Excep. 1. That by Foundation is not meant the Scripture written by
the Apoftles and Prophets, but their Preaching,
Anf. But, 1. If that were granted,it would not prejudice our Caufe;
what they Writ and Preached is the fame Truth, and differs not effen-
tially, but only in the way of Delivery, one being delivered to their
preſent Hearers vivâ voce, and the other by Writing tranfmitted like-
wife to Pofterity. Act. 26. 22. Witneſſing, both to ſmall and great, and
Saying no other things,than what the Prophets and Mofes did fay ſhould come.
So A&t. 17.
2. The Preaching of the Apoſtles and Prophets did laft but a while,
whereas Paul ſpeaks of the lafting, perpetual Foundation of the
Church.
3. If he fpeaks only of the Preaching of the Apoftles and Prophets,
How comes he to joyn thefe two together? for the Prophets were long
fince dead, and their Preaching (if that only were the Foundation of
the Church) could be the Foundation of that Church only, which lived
with them, and heard them.
Excep. 'He meant therefore,ſay ſome of our Adverfaries,the New-Te-
"frament Prophets, which Preached at the fame time with the Apoitles.
Anf. But that is not fo cafily proved, as faid, for though fuch Prophets
are mentioned in fome places of the New-Teftament, it doth not follow,
That they muft needs be underftood here; for Why doth the Apoftle
mention them only, and not Evangelifts too, nay Paftors and Teach-
ers likewife, whom he joyns altogether. Epb. 4. and who did at the
fame time Preach the fame Truth which the Apoftles did? Befides
that, we find by the Doctrine of the Prophets mentioned in the New-
ཆ་
Teftament,
Serm. X.
323
Concerning the Authority of the Scripture.
Teftament, the Truth Preached and Written by the Prophets under the
Old, commonly underſtood. So Pet. 2. 1. 19. A more fure Word of Pro-
phecy. Heb. 1. 1. God fpake to the Fathers by the Prophets. So alfo, Rom.
1.2. and Luke 1. 70. The Apoſtles under the New Testament, were
the Chief that Taught, though New-Teftament Prophets, as likewife
Evangelifts, Paftors, and Teachers did Preach the fame Doctrine;
as formerly under the Old-Teftament, the Prophets that then lived were
the Chief, though others befides, as the Levites, Chron. 2.30.22. did
Teach the good knowledg of the Lord.
6
C.
Excep. But, fay they again, the Ephefians were not built upon Pauls
Writings, which were not then extant, but on his Preaching; and
therefore theſe other kind of Prophets must be underſtood,on whofe
Preaching (together with the Apoſtles) they were Built.
Anf. The Preaching the Truth or Writing it makes no difference, but
Atill it is the fame Truth, which is the foundation of the Church, whe-
ther it be Written or Preached. And though the Ephefians were built
on the Word as Preached by Paul, yet What hinders, but they might
likewiſe be Built on the Word, as Written by former Prophets, whom
though they could not now hear, yet they might Read? And Paul
himfelf proves what he Preached by what the Prophets had Writ, that
fo both the Word Preached and Written might be propounded to the
Ephefians as one and the fame Foundation of their Faith.
C
Excep. 2. They fay, That by the Church in this Place is underſtood,
< not the Paftors, but the People, becaufe the Paftors were they that
'Preached and therefore if they were meant, it would follow, that
'they ſhould be Built upon Themſelves.
E
Anf. 1.It is moſt abfurd to ſay, That the Paſtors and Doctors of the
Church are not Built upon the Doctrine of the Apoſtles and Prophets.
Who ever heard of one Foundation for the Faith of the Teachers, & ano--
ther for the Faith of the People? It feems then, by their own Confeili-
on, the Pope and his Clergy are not Built upon the Foundation of the
Apoſtles and Prophets, and if they have not this Foundation, I am
fure they have no better. The Faith of Paſtors and People is the fame;
and why is not the Foundation the fame too? Are they fit to Build up
Others in the Faith of the Scriptures, who are not Themſelves Built
upon the Scriptures? And it is idle to fay, they are Built on the Holy
Spirit: for will they feparate the Spirit from the Scripture? What
doth the Spirit Teach but out of, and according to the Scripture? to
be Led by the Spirit, and yet Built on the Scriptures, are very well con-
fiftent.
Arg.2.It is not abfurd to ſay, That the Teachers of the Church are Built-
on the Doctrine they Teach, though Not as they Teach it yet as They have
before received & believed it: Indeed they ought to offer nothing to Others
as the Foundation of their Faith, but what is the Foundation of their
Own:nor to hazard the Souls of their Hearers upon any worſe Bottom,
than
324
Concerning the Authority of the Scripture.
Serm. X:
1
}
Becan. Man.
Controv. L.I.
C. 3.
than they would venture their own Souls. And it doth not follow, from
hence, That they are taught by themſelves, or are a Foundation to them-
felves, but only that the Doctrine they have themſelves Believed and
are Built upon, they deliver it to Others, that they too may believe it,
and be Built upon it.
Arg. 2. The Doctrine delivered in the Scripture doth not, as to our
receiving it, depend upon the Church, and therefore neither doth the
Scripture it felf: the Doctrine of the Scripture, and the Scripture it felf,
are really the fame, and differ but in an accident of being Written, or
not Written. The fame Doctrines we have in the Scripture were pub-
lifhed, and known before they were written, and they did not then
depend upon the Authority of the Church, and why fhould they now?
Doth the Writing of them make them of lefs Authority, or lefs credi-
ble, or lefs able to convince Mens minds than they formerly were?
Upon the Authority of what Church did Adam, Seth, Enoch, Abraham,
. receive the Word of God, when it was yet unwritten? What
Council was there, what Pope to perfwade them of it? And how come
the fame Truths to have lefs Power and Efficacy to perfwade us, than
them? Will our Adverfaries fay the Patriarchs received the Word im-
mediately from God himself? True: fome of them did; but what is that
to the Church, and her Authority? Or will they fay, thoſe Patriarchs
from whom others received the Word were Infallible? They will
hardly be able to prove it. How came Abraham to perfwade his Wife
to tell a lie, and expofe her Chaſtity thereby for the faving of his Life,
if he were Infallible? And how came other Patriarchs to allow Poly-
gamy if they were Infallible? And do not the Papifts themſelves tell
us that the Church of the Jews was not Infallible, and that Infallibility
is the peculiar Priviledg of the Gofpel-Church, the Promife of it being
made only to that? And to come down lower, Mofes received many
Things of the Lord, which were immediately received by the Peo-
ple, as the Law of the Passover, Exod. 12. and 24. 3. where the Peo-
ple prefently anſwer, That All the words which the Lord had faid, they
would do. Did the People themſelves (the Church in the Wildernefs,
Að. 7. 18.) give Authority to thefe Laws, or did the Council of the
Elders do it? We find nothing of their being convened together upon
any fuch account, as to confider whether Gods Laws fhould be recei
ved or not: Or did they receive them on the Authority of any other
Church? If fo, which was it, where was it? Or laftly, was Mofes an
Old-Teftament Pope, and the Virtual Church of Ifrael? Then by like
that Church was Infallible as well as the Gospel, contrary to their own
Doctrine.. That Mofes was infallibly Inspired in all that he comman-
ded the People from God, is fure, but that ever he preffed them to re-
ceive the Word of God on his own Authority, or any but Gods, can
never be proved. If they fay that the People received the Word on the
account of the Miracles wrought by Mofes, that is more to our purpoſe
than
Serm. X.
325
Concerning the Authority of the Scripture.
}
-
than theirs. And what fhall we fay of the Law written in Mens hearts?
on whofe Authority is that received? it is the fame for fubftance with
the Law written in the Word, and muft there be the Teftimony of the
Church to affure men that even this Law too is of God? Or, if it be ac-
knowledged for its own light and power whereby it manifefts it felf
to be of God, Why may not the Law written in the Word be fo ac
knowledged too? But come we further down; On whofe Authority
were the Sermons of the Prophets, after Mofer's time received? When
they spoke to the People in the Name of the Lord, did they ever cite
the Teftimony of the Church to vouch what they ſaid to be indeed from
the Lord? Or, did they ever ſeek the fuffrages of the high Priefts, and
Governours of the Church to eſtabliſh their Doctrine as Divine? their
ordinary file is, Thus faith the Lord, not thus faith the Church; or the
Church fays, That the Lord faith thus. Laftly, if we defcend to the
Times of the New Teftament, we fhall find the fame there: When our
Saviour Chriſt himſelf preached, what he spoke was as much the Word
of God when he ſpake it, as now that it is written, but neither did he
refer himſelf as to the Divinity of his Doctrine, to the Authority of the
Church; nor did any believe it on that account. He did not refer it to.
the Church, for he did not receive Testimony from men, Joh. 5.34. No not
from John Baptift himſelf, though of no fmall Authority in the Jewish
Church, and generally taken to be a Prophet. Though John,as his duty
was, did bear witneſs to Chriſt, and point to him, Job. 1. This is the
Lamb of God, &c. yet Chrift had no need of this Teftimony, to make
himſelf be received as the Meffiah, or what he preached as the Word of
God, as if the one or the other could not have been received without
it. He therefore tells the Jews, Job. 5. 36. That he had greater witness.
than that of John; firft his Works, then his Father himself, ver.37. then
the Written Word, ver. 39. Search the Scriptures, &c. they are they that
teftifie of me. All this while here is' not one tittle of the Church, and its
Teftimony; and if that be the only means whereby men can be affured
of the Divinenefs of the Word,How comes Chrift to overlook it? And
that they who believed Chrifts Doctrine did not believe it on the Au-
thority of the Church is clear; for the Church of the Jews was gene-
rally corrupt, erred in many things, and therefore was unfit; and it was,
efpecially as to its Guides and Officers, generally againſt Chriſt, and
therefore unwilling to give Teftimony to him; it neither own'd him,
nor his Doctrine; fo that they who received and believed Chrifts Prea-
ching did it on fome other account than the Teftimony of the then-pre-
fent Church. If the Papifts fhall fay, they received his Doctrine on the
account of Chrifts own Divine Authority; I would enquire,How they
came to know he had any fuch Authority? for that Chrift was the Mef-
fiah, and confequently had this Divine Authority, were fome of the
Truths he preached. If they fay, That Chrifts Doctrine was received
either upon the account of his Miracles, or of its agreement with the
In
Scrip-
}
326
Concerning the Authority of the Scripture. Serm. X.
Staplet.
1
tt
}
Scripture of the Old Teftament; they fay more for us than for them-
felves, and either way defert their caufe. And if we look to the Apo-
files that followed Chrift, and preached the fame Doctrine, we fhall fee
that it was not received on the account of the Church, no more than
commanded to the hearers thereon: A&t. 2. upon Peters Preaching,three
thoufand believed, they gladly received the word, ver. 41. they did not,
it feems, expect the Teftimony of the Church to tell them, Whether it
were the Word or not. A.4.4. we read of either five thousand more,
or fo many as made up the whole five thoufand. And Act. 3. the Sama-
ritans receive the Gofpel on Philips Preaching, and afterward the Eu-.
nuch; and (to pafs by others) the Bereans, and Theffalonians receive the
Word, Act.17. Of the former it is faid, v. 11. That they received the
Word with all readiness of mind, and daily fearched the Scriptures, &c.
Of the latter Paul teftifies, 1 Theff. 2. 13. That they received the Word,
not as the Word of Man, but as it is indeed the Word of God. All this while
here is no Church interpofing its Authority, or afferting the Divineneſs
of what Peter or Philip, or Paul preached. On what account then did
thefe People believe the Word preached by the Apoftles? On the Au-
thority of the Church fay the Papifts: But what Church? Why fays
"a great one among them, fpeaking of the Theffalonians, the voice of
"Paul was the voice of the Church, when he preached to the Theffalonians,
"and fo they in receiving the Word on Pauls Authority received it on
"the Authority of the Church: Say the fame of Peter and Philip. Paul
it ſeems then was the Church, or elfe how could Pauls Preaching be the
voice of the Church? What kind of Church then was Paul? was he
the Church Virtual, was he a Pope, and was Peter and Philip, and the
reft of the Apoftles and Evangelifts fo too? A bleffed Church fure that
had fo-many Popes, or rather a miferable one, that either had no visible
Head, or had fo many. If they fay, Pauls voice was the voice of the
Church, becauſe he was an Officer of it, by whom the Church published
the Doctrine fhe believed and was to propagate: Paul was indeed an
Officer of the Church, but yet made fo by Jefus Christ himself, not an
Apofile of men, nor by man, Gal. 1. 1. And the Doctrine he preached
was no otherwife the Doctrine of the Church, than as it was the fame
which the Church believed, but never taught it him; for he received it
not of men, neither was taught it, but by the Revelation of Jefus Chrift,
ver. 12. and therefore they might more reafonably have faid, That the
voice of Paul was the voice of Chrift, the Word he preached being
more properly the Word of Chrift who was the Author of it, than the
Word of the Church who only received it of Chrift. But what will be-
come of this fine invention of our Jefuit, if the Theffalonians did not
receive the Word on the Authority of Paul himself, whether in his fin-
gle or reprefentative Capacity, (or call it as you pleafe)? and fure they
did not For then his Authority muſt be own'd,e're on the account of
that his Preaching could be believed; but both Paul and his Authority
(what-
Serm. X. 327
*
Concerning the Authority of the Scripture.
FRA
(whatever it were) was unknown to the Theffalonians when he first prea-
ched among them, and therefore could not induce them to believe what
he taught. The fame we may fay of the other Apoftles in their firft
planting the Gospel, when they came to the Gentiles; they were un-
known till they made themſelves and their Authority known by their
Preaching: And when they came to the Jews where they were known,
yet they were not trufted, nor their Apoftolical Authority acknowledg-
ed, and fo it could prevail neither with the one, nor with the other till
their Doctrine was firft believed.
Arg. 3. The Scripture hath its Authority in relation to us before the
Church pafs its judgment concerning it, and therefore it hath not that
Authority from the Church. This will appear ;
1. By the Conceffion of the Papifts themfelves, who acknowledg,
That the Church only declares the Scripture to be Authentick, but doth -
not make it fo; fure then it was Authentick in it felf before that Decla-
ration of the Church, which is only a pronouncing that to be, which
was before. And if it be in it felf Authentick it is fo to us too, that is,
it hath in it felf a power of binding us to the belief of it, fo foon as we
come to hear of it, whether the Church hath declared its authenticknefs
or not.
2. If the Scripture hath not its Authority as to us before the Judg-
ment of the Church, then either it must be a private or publick Judg-
ment of the Church which gives it that Authority: a private one it can-
not be; for when we speak of the Authority of the Scripture as to us, it
is underſtood of all Chriftians every-where, and it is not fit that a pri-
vate Judgment of the Church, or (which is the fame) the Judgment of
a private Church fhould give Laws to all the reft: Nor can it be the
publick Teftimony, or that of the Catholick Church, for none ſuch can
be produced by the Papifts, from whence the Scripture hath its Autho-
rity; let them if they can fhew us the firft General Council that ever
declared the Scripture to be the Word of God. The Council of Jerufa-
lem, A&t. 15. if it were a General one, is the firft we read of, and that
toucheth not the Point in hand, doth not declare the Scripture to be.
Authentick, but takes it for granted. They that were there met cite
the Scripture of the Old Teftament, and thereby own its Authority,
but do not then firſt eſtabliſh it;and Peter and the reft do the like in their
Preaching, Act. 2. 3. and dare the Papifts fay then, That the Old Tetta-
ment was not Authentick before this Council? Had the Church hitherto
no certain Canon,nor Authentick Scripture to be the Rule of its Faith?
After this Council we find no General one till that of Nice, and was the
Church of God all this while too, for three hundred years, without the
Canon of the Scripture? To fay nothing that the Council of Nice it
felf did never define which it was, but acknowledged it as already re-
ceived.
*
3. If a Council meets to declare the Divine Authority of the Scrip-
U u 2
rure,
328
Concerning the Authority of the Scripture.
Serm. X.
}
A
ture, we would know by what Authority it meets? If the feveral Pa-
ftors of the Church come together on the Authority and by the com-
mand of the Scripture it felf, then it hath its Authority before they
meet, elfe it could not make it their duty fo to do: If by fome Revela-
tion or impulfe of the Spirit without the Scripture, what kind of Spirit
is that which acts in feparation from the Scripture? And if the Papifts
will affirm this, let them no more call themſelves good Catholicks, but
even the worst of Fanaticks.
Arg.4. The Authority of the Church is not more certain or clear as
to us than that of the Scripture,and therefore the Scripture cannot have
its Authority from it. That which proves another thing muft it felf be
more clear and better known: But that the Authority of the Church is
not better known to us than that of the Scripture will foon appear; for
whatever Authority the Church hath, the muft prove it either from her
felf, or from fomething elfe: If from any thing elfe, it muft either be
from the Teftimony of thoſe that are out of the Church,but they know
not the Church, nor any Authority it haths or from the Scripture, but
then the Authority of the Scripture must be more known than that of
the Church; or from the Spirit, but how will they make it out that they
have the Teftimony of the Spirit for them, otherwife than by the Scrip-
ture, in and by which he is wont to bear witneſs? If they fay the Spi-
rit witneffeth to the Authority of the Church inwardly, fo as to per-
fwade the minds of Diffenters that the Church is the Church of God;
this is meerly beg'd, and not proved, and yer will not fatisfie neither;
for we ask not What is the Efficient Caufe of mens believing the Autho-
rity of the Church, but What is the Argument whereon that belief is
grounded, and whereby the Church perfwades Men of its own Au-
thority? Or elfe on the other fide, if the Church prove its Autho-
rity from it felf, then the fame thing fhall be proved by it ſelf: But
yet I ask, What Judgment of the Church is it, whereby its Authority is
proved? They fay both the Teftimony of the Ancient, and of the Pre-
fent Church. But how can the Teftimony of the Ancient Church be
known, but by the Writings of thoſe that formerly lived, the Books
of Fathers, and Decrees of Councils? But we would know how
we fhall have greater affurance that thofe Books were written by thoſe
Fathers whofe Names they bear, and thofe Decrees made by thofe
Councils to which they are aſcribed, than that the Scripture is the
Word of God? How came we to be more certain that Cyprian's,or Au-
fin's Works were Writ by them, than that the four Gofpels were Writ
ten by the four Evangelifts,or Pauls Epiftles by him? And if the Pre-
fent Church prove its Authority by the Ancient Church, it muſt prove
it but to very few; for they are but few that ever faw, and yet fewer
that ever read the Writings of the Ancients, and many perhaps, have
never heard of thern.. And befides, the Ancient Church was fometime
the Prefent Church, and when it was fo, from whence might it prove
its.
+
Serm. X.
329
Concerning the Authority of the Scripture..
ļ
its Authority? From fome more Ancient no doubt, according to our
Adverfaries difcourfe, it muft be. But from whence did the firft
Church prove its Authority (for we must come to a firft) when there
was none before it to prove it by? Laftly, the Authority of the Pre-
fent Church cannot be proved by the Teftimony of the Prefent
Church: For then it must be either by a part of it, but that cannot be;
for a part of the Preſent Church is inferior to the whole of it, and he
that queftions the Authority of the whole, will no lefs queftion that of
parts Or elfe, by the whole Church, and then the Authority of the
whole Church must be proved by the Authority of the whole Church;
we must believe She is the Church, becaufe She fays She is the Church.
Arg. 5. If we are to believe the Divinity of the Scripture, meerly on
the Churches Authority, then that Faith can be but an humane Faith,
becauſe founded on no better than the Authority of Men: our Faith
can be no better than its Foundation; a Divine Faith cannot be built
upon humane Teftimony; but the Papifts themſelves are-afhamed to
own a thing fo grofly abfurd, as that the Faith whereby we believe
one main Article of Religion,the Divineness of the Scripture, fhould be
but an humane Faith.
Deus per Ec-
´clefiam lo-
quens non
Excep. To this therefore they fay, That the Faith whereby we be-
lieve the Scripture to be the Word of God is a Divine Faith, and built aliter loquitur,
on the Teftimony of God, and that Teftimony is no other than the quam fi imme
Teſtimony of the Church. We cafily reply,
diate per Vifi-
Anf. 1. That the Churches Teftimony is no otherwife the Teftimo-ones & fomnia,
aut quovis alio
ny of God, than as it agrees with the Word of God; and when it doth fupernaturali
fo we are to believe what the Church fays, not merely becaufe the modo reve-
Church fays it, but becaufe God fays it: And if the Church holds landi, nobis
forth to me any Divine Truth,and I-yield my affent to it,merely becaufe loqueretur.
the Church declares it to me, though what I believe be a Divine Truth,
yet the Faith with which I receive it will be but an humane Faith;
the Truth is of God, but my Faith is in Man; Whereas if I believe any
Truth becaufe God fpeaks it, though not by the Church nor any Offi-
cer of it, but fome private Perfon, yet my Faith is a Divine Faich, and
the Teftimony of a private perfon fpeaking what the Scripture fpeaks,
is as really the voice of God as the Teftimony of the Church.
1
<
Staplet...
2. Some of the moft Learned of the Papiits themfelves make a great
difference between the Teftimony of God, and of the Church; the for-
mer they grant to be altogether Divine, the latter modo, quodam, after a
fort. Divine; the former they reckon to be the primary Foundation of Bellärm:
Faith, the latter but the fecondary nay fome of them acknowledg that Becan. apud
Faith which refts only on the Authority of the Church, not to be Di-
vine; and fome the Churches Teftimony to be but the conditio fine quà Can. 1. 2. c.8%
son, the condition without which we cannot believe the Divinity of the
Scriptures, which fure they would fcarce do if they thought the Tefli-
mony of the Church to be the Teftimony of God: And if the Tefti-
Rob. Baron.
Melchior.
mony
330
Concerning the Authority of the Scripture. Serm. X.
1 Tim. 1. 15.
John 3. 16.
See the Papifts
Obje&ions.
mony of the Church be but in fome fort a Divine Teftimony, the Faith
which is built upon it can be but in fome fort a Divine Faith: and if the
Teftimony of the Church be but the fecondary Foundation of Faith,
How comes it to be (according to Stapleton) the Teftimony of God him-
felf, which fure they will allow to be the primary Foundation of Faith?
3. Before they can evince the Teftimony of the Church to be the
Teftimony of God, they must first prove the Church to be abfolutely In-
fallible, and fee they agree among themfelves about it, left we be ftill at
a lofs how to know what is that Church whofe Teftimony is the voyce
of God himſelf.
And 4. If I do but deny the Teſtimony of the Church to be the Te-
ftimony of God (as we do) how will they prove it? By the Teftimony
of the Church; I fhall not take its word. Or will they fay it hath fuch
Notes of its being the Voice of God in it, as thereby to manifeft it felf
to be his Voice? They will get nothing by that, for I am ready to fay
the fame of the Scripture. Or, Laftly, Will they prove it by the Scrip-
ture? Then they plainly give away their Caufe, and own the Authority
of the Scripture to be before the Teltimony of the Church.
Arg. 6. If we muft believe the Scripture to be the Word of God,
only becauſe the Church determines it to be fo, then we must believe
all things in it to be of God for the fame reafon only: That Chrift came
into the world to fave finners, that whoever believeth in him, fhall have E-
verlasting Life, &c. and all the Promifes of the Golpel muſt be believed
to be made to us by God, only becauſe the Church tells us they were,
and the Truth of them, as to us, depends meerly on the Churches Au-
thority, and fo all the comfort of our hearts, and the hopes we have of
Heaven must be primarily derived from the Authority of the Church,
and ultimately refolved into it: What a cafe had we been in if it had
not pleaſed the Church to receive theſe Promiſes into the Canon? and
if the Papifts fay true, the might not have received them; for (as we
thall fee by and by) it depends wholly upon the Church what Books
hall be Canonical, and what not, and by the fame reafon what parts of
thofe Books; and confequently, whether all the Promiſes of the Gofpel
fhall be Canonical or not; and fo we ow all our Hope to the Churches
Charity, and muft count her a good-natur'd Mother for not cutting off
thefe Breafts of Confolation, but leaving fomething for her poor Children
to hang upon, to keep them from perithing. Belike it is the Churches
favour that all the World is not damned. I am fure the beſt Promiſes
in the Scripture, if the Popish Doctrine take place, can afford but cold
comfort. For if I be asked, what ground I have for my Hopes of Sal-
vation? I anfwer the Promifes of God. If I be asked again, Are theſe
Promiſes true? I anfwer, Yes. But how doth that appear? Why, be-
caufe God made them. But how do I know God made them? Well
enough for the Church fays he did. Here the Authority of the Church
is the firft Foundation of all my Hopes: And poor ones, God knows,
they
Serm. X.
331
Concerning the Authority of the Scripture.
1
ร
they are, if no better grounded, and little comfort I am like to have in
them. It is to little purpofe to tell me, the Teftimony of the Church is
not meerly Humane; for is it meerly Divine! If it be not, it cannot
found a Faith which is meerly Divine: And when my Soul, and the
everlaſting Salvation of it, lies at ftake, I think I am concerned to fee
that my Faith and Hopes have a fure Foundation; and that I am fire
none can be which is not meerly Divine.
á
Panftrat. de
Can. 1.6.181.
Arg. 7. If the Teftimony of the Church is neceffary, and the only
fufficient Reafon of our believing the Divineness of the Scripture, then
it will certainly follow, that no man who is out of the Church, can be
called into the Church by the Scripture; Which is pretty ftrange Do-
&trine, and yet I fee not how poffibly the Papifts can evade it; for they
that are called into the Church by the Scripture are perfwaded by the
Scripture, and convinced by it that it is their duty to joyn themſelves Vid. Cham..
to the Church: But this can never be if the Scripture be of no Autho-
rity with them; whatever convinceth or perfwades a man muft certainly
have fome Authority with him; and if therefore the Church perfwades
men by the Scripture, that Scripure muft needs be received, and own'd
ere they be joined to the Church; the Scripture being the very Reaſon.
and Argument whereby they are perfwaded. The Conclufion will not
be yielded to if the Medium from whence it is infer'd be not firft gran-
ted; and in this cafe the Scripture is the Medium the Church makes ufe
of in perfwading men to embrace her Society. Thus it was in the be-
ginning of the Gospel-Church, Acts 2. Peter difproves the conceit fome
of the Fems had of him, and the rest of the Apoftles, that they were
full of new Wine, by the Teftimony of Scripture, Joel 2. 28. Prophe-
cying concerning the pouring out of the Holy Ghoft in the latter days.
Then he proves the Reſurrection of Chrift, by Pfal. 16. 8, &c. And:
his Afcenfion into Heaven, by Pfal. 11o. 1. And his being the Chrift
promiſed to David to be of the fruit of his Loins, by Pfal. 132. 11.
And hereupon follows the bringing into the Church three thousand of
the Hearers, who When they heard these things, were pricked in. their · -
bearts, A&t. 2. 32. And ſo ch.3. How often doth Peter cite the Pro-
phets, particularly, Mofes v. 22. ? And Philip thus Preacheth to the
Eunuch out of the Prophet Ifaiah, ch. 8. And Peter again to Cornelius
out of the Prophets, ch. 19. 43. And Paul Act. 13. where we find.
fome both Jews and Gentiles wrought on by his Preaching, and brought
into the Church. And was it the Authority of thefe Apoitles, that is,
in the Papifts file, the Church, that perfwaded thus many? Alas, they
that heard them did not once dream of their being the Church, and
therefore did not believe on that account.
Arg. 8. No Law receives its Authority of binding Men to fubje
ction to it, from thofe that are merely fubject to it, and did not make.
it; therefore the Scripture hath not its Authority from the Church,
which is merely fubject to it as a Law, and is not the Author of its.
The
33
Concerning the Authority of the Scripture.
Serm. X:
}
?
!
The whole Church is fo, and not only Paftors but People; and if the
Pope himſelf be not under the Scripture, as the Law by which he is to
be ruled, well may he pafs for vous, that wicked, or lawless One
(poken of 2 Theff. 2. 8. True indeed, a Law may be made known by
an Herald that proclaims it, but Who can fay it receives its Authority
of binding the Subjects from him, when he himſelf is one of them, and
as much bound to it, as any elfe? Allow the Church to be the Herald
which Proclaims and Publifheth this Law, Muft She therefore give Au-
thority to it? Put cafe, a Subject hear of a Law though not by an He-
rald, Is he not bound to fubmit to it, becauſe he did not hear it pro-
claimed? Suppofe a Man come to the knowledg of the Scripture, fome
other way than by the Miniftery of the Church, in the Popish fence,
that is, the Paftors of it, as it is ftoried the Indians, and the Iberians did
by the help of private Perfons, Is he not bound to fubmit to it? Muſt
he fufpend his Belief till he have the Teltimony of the Church to af-
fure him that the Scripture is of God?
"If it be faid, that a Law doth not bind till it be promulged, and
"the promulgation of it is the Churches bufinefs. I Anfwer; God hath
publiſhed his Law fufficiently in the Scripture,and to it all muſt be ſubject
to whom the Scripture comes, whether the Church further tells them
that it is the Word of God or not; as in the cafe mentioned it was re-
ceived and fubmitted to. I wonder how the Church was the Herald
that proclaimed the Law of God to the Iberians, when they received
it from a poor captive Woman. Stapleton (before) tells us, That
when Paul preached to the Theffalonians his voice was the voice of the
Church; And I pray was this poor Womans voice the voice of the
Church too? By my confent let her even be the Church it ſelf, virtual,
infallible, a meer Pope Joan the firft. But further, if the Church pub-
Jith this Law we fpeak of, and it doth not bind till publiſhed by her,
pon what account did the her felf believe it when the first publiſhed
it? Let the Queſtion be concerning the Herald himſelf why he be-
lieves the Law which himſelf proclaims?) Doth the Church believe
the Scripture to be the Word of God at all antecedently to her own pub
lifhing and propounding it to others, or not? Is her Faith wrought in
her by the Teftimony the her felf gives to the Scripture, or by fome-
thing before? I fuppofe the Papifts will fcarce be fo mad as to fay the
former; For what kind of Faith muft that be, when a man believes
meerly upon his own Teftimony? And how can the Church be the
Church before she believes? If they fay, the Churches Faith in the Scri-
pture was wrought in her before her own Teftimony concerning its Di-
vinenefs, I would fain know what that is by which it is wrought? If it
be any thing in the Word it Telf, or be the Teftimony of the Spirit, Why
may not Lor any man elfe believe the Scripture before the Church give
in her Teftimony concerning it, upon the fame account that the her felf
doth? But if the believe the Divinity of the Scripture upon the Tefti-
mony
}
Serm. X.
333
Concerning the Authority of the Scripture.
mony of the former Church, I would know again, What better affu!-
rance the hath of the Teftimony of the former Church,than of the Scrip-
ture it felf, feeing the can know it only out of the Writings of the Anci
ents? and whoever queſtions the Authority of the Scripture, may upon
much better grounds queftion the Writings of Fathers, and Decrees of
Councils, as was faid before.
Arg. 9. They that believe not the Scripture to be the Word of God,
when propounded to them as fuch, though they have not the Teftimo-
ny of the Church to confirm them in it, yet Sin in their not believing
it, and are therefore bound to believe it, antecedently to the Church's
Teftimony (for if they were not bound to believe it, they fhould not
Sin in disbelieving it) and confequently the Scripture hath its Authori-
ty in it ſelf, and before the Teftimony of the Church, and therefore not
from it. That Men Sin in not believing the Scripture even without
the Churches Teftimony, is proved from Aft. 13. 46, 51. where Paul
hakes off the Duft of his Feet againſt the Unbelieving Jews, and tells
them they Judg themſelves unworthy of Eternal Life. See A&t. 28. 240
c. where he declares their actual Unbelief to be the effect of their
hard-heartedness; which though it might be judicial, they being left of
God to themfelves and their own Lufts, yet withal it was finful too,
and contracted by themfelves. And will any Man fay, That theſe Jews
in refufing the Goſpel did not Sin? I fuppofe the Papifts themſelves
fcarce will. If they fay, as formerly, That Pauls Teftimony was the
Teftimony of the Church; I anfwer, Thofe Jews own'd no fuch thing
as a Gofpel-Church, nor any Authority it had to bind them to the Be-
lief of the Gofpel; and confequently could not own Paul as an Officer
of that Church, his Apoſtleſhip being merely a Gofpel-Office, which
Man could not fubmit to who did not firft receive the Goſpel by which
he was conftituted an Apoftle. If they fay, they might know him to
be an Apoſtle by the Miracles he wrought; I anfwer again, That A&.
13. when he Preached at Antioch in Pifidia, we have no mention of any
Miracle he there wrought, yet fome both Jews and Gentiles believed,
2. 42, 43. And therefore they neither received himſelf nor his Preach-
ing upon the account of his Miracles, nor could Miracles make it the
Duty of the unbelieving Jews to fubmit to Paul as an Officer of the
Gofpel-Church when no Miracle was wrought by him. If it be faid
that he was known by the fame of his Miracles elfe where wrought which
gave credit to him; Then it will follow, that Paul was to be believed
for his Miracles fake, as well as the Gospel for his fake; and thence
again, That the Goſpel was not to be believed merely for Pauls own
Authority, but principally for his Miracles, it being for their fake that
he himself was owned as having any Authority; and if fo, Either Pauls
Authority was not the Authority of the Church, or the Authority of
Paul as the Church was not Supream, for that of his Miracles was a-
bove it: That which procured credit to him was of greater Authority
X X
than
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Serm. X
Concerning the Authority of the Scripture.
:
mur,
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than himſelf. Upon the whole it feems by this reply of the Papifts that
Miracles were the great thing which procured credit to Pauls Preach-
ing;and if they did, the Authority of the Church did not,unlefs, as before
they made Paul and the Church the fame, fo here they will make Mira-
-cles and the Church the fame..
Arg. 10 It cannot be certainly known by the Teilimony of the
Church, that the Scripture is the Word of God, and therefore it hath
not, as to us, its Authority from the Church. If it may be certainly
known that the Scripture is the Word of God, by the Teftimony of the
Church, then, Either it muſt be by the Teftimony of the Univerfality of
Believers, or of the Paſtors; not the former, for (befide that the Pa---
pifts themſelves exclude them, and ſay that the Scripture is to have Au-
thority with them, but not from them) Either we fpeak of the Multi-
Vid. Thef. Sal- tude of Believers feparately and disjunctively, and fo they cannot give
credit to the Scripture, when they are all of them fallible and liable to Er
ror: Or elfe all together and in conjunction;but fo likewife they cannot
certifie us of the Divineness of the Scripture, becauſe they never did,
never will meet together to do it; and we may ftay long enough ere
we believe the Divinity of the Scripture, if we tarry till all the Believers
in the World meet together to give in their Verdict concerning it. If we
Speak of the Church merely in the Popish fence, for the Paftors of it,
there will be as inuch uncertainty as in the other; -for either we muft
confider them feparately too,or in conjunction; if feparately, they are
all liable to Error, and according to the Papitts themfelves they do all -
believe the Scripture on the Authority of the Church, and therefore
cannot give Authority to it; if we confider them all together, when :
did, or when will the Paftors of all the Churches in the World meet-to-
gether to give their joynt Teftimony to the Scripture? And if they
fhould, Why are we bound to believe them They were not infal-
lible fingly, nor can they be any more fo conjunctly, if all the feveral
parts of the integral, the Church, be liable to Error or Corruption,
Why is not the whole? But fuppofe the Paftors meet by their Dele- ..
gates in a General Council, Will that mend the Matter? Not at all that
I fee; for it is not yet determined by the Papifts themselves, where
the Supream Authority, which ſhould give Teftimony to the Scripture,
doth refide, whether in Pope, Council, or both; and fo we are left at
uncertainties, and know not to whom to go, whoſe word to take, but
muft fufpend our belief of the Divineness of the Scripture, till it be a-
greed upon among our Adverfaries, whofe Authority is indeed Su-
pream and to be relied upon. Yet put cafe a General Council be the
chief which gives Teftimony to the Scripture; How fhall we know
that this Council hath not Err'd in determining the Scripture to be the
Word of God? Shall we know it by the Scripture? It is fuppofed we
doubt concerning that, and fo its Teftimony is not valid; Or by the
Teftimony of the Church? Why, this Council is the Church it ſelf,
*
which
:
{
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Serm. X.
335
Concerning the Authority of the Scripture.
which determines in its own Cafe, and fo we muſt believe this Coun-
cil hath not Err'd, becauſe it fays it hath not Err'd. If the Pope be
the Church virtual, and we muſt receive the Scripture on his credit, the
fame Objection will be againſt him, for How fhall we know he doth not
Err? By the Scripture? But it is yet in Queftion; Or by the Tefti-
mony of the Church? The Pope himſelf is this Church, and then we
muft believe he hath not Erred, only becauſe he faith he hath not Er-
red. Laftly, Let Pope and Council both together be this Church,
How fhall we know they both together do not Err? Not by the
Scripture, for that is not yet own'd; nor by the Teftimony of the
Church, for Pope and Council together are this Church, and their
Teftimony concerning themfelves is not to be received. And to con-
clude, How fhall we know that Pope and Council are the Church? Not
becauſe they themselves fay fo, nor becauſe the Scripture doth, for that
is not yet believed; not by the Teftimony of the Spirit, for Why fhall
that bear witneſs any more to the Church, that it is the Church, than to
the Scripture, that it is the Word of God? Nor yet by Notes or Marks
inherent in the Church, for, Why may not the fame be allowed to the
Scripture? And how fhall we know thefe marks to be true, but by the
Scripture, by which alone we can judg of the nature, and properties
of the Church? And yet ftill it is fuppofed that the Scripture is not
believed.
4.This may fuffice to fhew the abfurdity of the Popish Doctrine,let us
in the next place fee what grounds they have for it, and how they op-
pofe the Truth: I fhall only fpeak to the chief of their Arguments, and
reduce them to as few Heads as well as I can; any that would ſee them
more largely handled, may confult feveral of our Proteftant Divines,
who fpeak more fully to this Point, than the fhortness of a Sermon will
permit.
.64
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Obj.“ Either (fay they) the Authority of the Scripture muſt be known
by the Church, or by the Scripture it felf, or by the Teftimony of the
Spirit; but it cannot be known either of the two latter ways;and there-
fore can only the firft. Firft, That it cannot be known by the Scrip-
ture it felf, they prove, becaufe neither the whole Scripture can be
proved by the whole, nor one part of it by another. For if a man
"deny the whole Scripture it will be in vain to attempt the proof of
one part by another, when fuch a one doth no more receive the Autho-
rity of one part than of another: And the whole cannot be proved
by the whole, for then the fame thing thould be proved by it felf:
"and whereas that which is brought to prove another thing fhould it
"felf be more clear than that which it is to prove, in this cafe one ob
"fcure thing fhould prove another; or rather an obfcure thing be
brought to prove it felf, for the whole Scripture cannot be faid to be
more clear, or better known than it felf. Before I propound the other
part of their proof, I shall answer to this.
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Concerning the Authority of the Scripture. Serm. X.
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གྲྭ
Anf. The Divine Authority of the Scripture may be known by the
Scripture it ſelf. For, 1. The Authority of one part of it may be proved
by another part to thoſe that do not deny the whole. Some there have
been, and ftill may be, who have received fome part of the Scriptures,
and not others; to fuch we may prove that part which they deny,by that
which they all. The Sadducees acknowledged the Five Books of Mofes,
but not the Prophets; our Saviour Chrift therefore when he had to do
with them, did not cite the Propheſe of Daniel to prove the Refurre-
tion of the Dead,but Mofes Writings,Mat. 22. But when he dealt with
others of the Jews who received the whole Old Teftament, he proved
what he spake out of other parts of it, out of the Prophets themfelves
and fo bids them more generally fearch the Scripture. Why may not we
do likewife? We shall fee how the Old and New Teftament prove each
other, ſo that we may argue with men that acknowledg the one,fo as by
that they allow, to prove that which they deny.
1. The Old Teftament is proved by the New, Luk. 24. 44. Chriſt
divides the whole Old Teftament into Mofes,the Prophets and the Pfalms,
and thereby declares them all to be Canonical; that was then the ufual
way by which the Jews did divide the Old Teftament. And here in
the Text, Abraham fends Dives's Brethren to Mofes and the Prophets.
And Job. 10.34,35. Chrift mentioning a place out of the Pfalms, bears
witness to the whole Old Teftament under the name of the Scripture,
The Scripture cannot be broken. And we find particular parts of the Old
Teftament proved in the New, Mat. 5. Chrift confirms the Law of Mo-
fes as to its Divine Authority, when he explains it, befide other places
in which he ſpeaks of fome particular Laws, Mat. 12. 42. and Luk. 4.
26. and efpecially Heb. 11. the Hiftorical part of the Scripture is con-
firmed; and how many Teftimonies have we out of the Pfalms and
Prophets every where, which do the fame. The twelve leffer Prophets
are at once proved by Stevens alledging them, Act. 7.42. where the
Teſtimony cited is out of Amos; but Steven mentions the Book of the
Prophets, i.e. That Volume of the ſmaller Prophets which among the
Jews was reckoned as one Book.
2. The New Teftament is confirmed by the Old. For how often doth
Chrift and his Apoftles prove their Doctrine out of the Old Teftament?
when they quote the Old Teftament, it is a good proof of its Authority,
to any that own the New; and when by thofe Quotations they prove
their own Doctrine, it is a good Argument for the proof of the New
Teftament, to them that believe the Old, as the cafe was of the Jews
at that time; and therefore our Saviour Chrift refers them to the Old
Teftament, particularly Mofes, Fob. 5. 45.46. for the proof of the great
Doctrine he held forth to them, That he was the Meffiah that should come
into the World. So Peter, Act. 3. refers to Deut. 18. to prove what he
was preaching, A Prophet hall the Lord your God raife up to you, &c. The
fame we may fay of the Types of the Old Teftament, that they con-
firm:
Serm. X.
337
Concerning the Authority of the Scripture.
firm the New, in which we find them fulfilled. If any fay, We find no
particular confirmation of Ezra, Nehemiah, and Ether, in the New
Teftament: I anfwer, They are confirmed by our Saviour Chriſt in his
general Diviſion of the Old Teftament,according to the Jewish account,
into the Law, the Prophets, and the Pfalms, under which thefe Books
were contained; the whole Volume of the Hagiographa going under the
name of the Pfalms.
2. But now,what if we have to do with thofe that deny the whole
Scripture, admit no part of it, How fhall we convince them that it is
the Word of God? I anfwer,
1. Not by the Church, be ſure; for if they have no reverence for any
part of the Scripture, they will have as little for the Church, which hath
no being as a Church, but from the Scripture; and therefore it will be a
moſt vain thing to attempt a proof of the Scripture, either in part, or in
the whole, by the Church, which is as unknown in the nature of a
Church, to them that question the Scripture, as the Scripture it felf is.
2. We would prove the whole Scripture by the whole, as well as
one part of it by another. For as the whole fyfteme of Gods Works in
the Creation proves it felf to be of God, and to have him for its Au-
thor, Pfal. 19. 1, &c. by all thofe eminent figns and effects of Gods.
Goodness, Power and Wiſdom which are to be feen in the whole: So
likewife doth the whole Scripture prove God to be the Author of it, by
all thofe figns and evidences of his Wifdom, Goodnefs, Power and
Holiness which appear in the whole, and manifeft it to be of God. Nor
doth it follow from hence, That if the whole Scripture prove it ſelf, it
is, as the Papifts fay,more known than it felf, fimply and abfolutely, though
in fome refpects, it certainly may be fo, as a man in one refpect may be
more known than himſelf in another: A man when he hath given fome
eminent proofs of his Learning, is thereby more known than without
them he is; fo the Scripture too confidered with all thofe Evidences of
Gods Goodness, Wifdom, Holinefs, &c. which appear in it, is more
known than it felf when theſe are not confidered. How do we prove
the Sun to be the Sun but by the glory of its light, which fo far excels.
the light of other Stars? and is not the Sun confidered with its light-
more known to us than confidered in it felf? How do we come to the
knowledg of the nature of things in the World, but by considering
their Properties, Qualities, Effects, &c. which plainly declare what their
nature is; feeing fuch Properties, &c. could not be but where fuch.
a nature is? So likewife here,there are thofe Properties in the Scripture,
thoſe Excellencies which could be from none but God, and therefore.
make it appear that that Writing which hath thofe Excellencies in it is.
of God. To fpeak of thefe diftinctly is not my prefent bulinefs, not ha
ving to do with them that deny the Scripture.
(C
2
2. We cannot (fay the Papiſts again) know the Scripture to be the
"Word of God, by the Teftimony of the Spirit; for either it is by the
publick Teſtimony, which is that of the Church, and if this be gran-
36
T
ted,
338
Concerning the Authority of the Scripture. Serm. X.
2
❤
"ted, they have enough; or its private Teftimony, but then (they fay)
"it will follow; 1. That our Faith in the Scripture is Enthufiafm.
"2. That if the private Teftimony of the Spirit be queftioned, it cannot
be proved but by the Scripture; and fo the Scripture being proved
"by the Spirit, and the Spirit again by the Scripture, we fhall run in a
"round, which is no lawful way of arguing.
CC
Anf. To this I anfwer; That we know the Scripture to be of God by
the publick Teſtimony of the Spirit, but I deny his publick Teftimony
to be his witneffing by the Church; it is indeed his witneffing by the
Scripture it felf when he witneffeth it to be of God, by thofe Excellen-
cies of it which evidence it fo to be; and this he witnuffeth to all that
have their eyes open to fee it, and in that refpect it may be called pub-
lick; and when he witneffeth the fame thing by the fame means, in the
hearts of particular Believers, and ſo applys his publick Teſtimony to
private Confciences, enlightning and enabling men to believe upon his
publick Teftimony; you may if you pleaſe call that his private Tefti-
mony. This clearly cuts off all that the adverſaries object, and no ſuch
things will follow, as they pretend, upon what we maintain. We know
no other private Teftimony of the Spirit, but this particular application
of his publick one and then I am fure there is no danger of Enthufi-
afin. For that is properly Enthufiafm when God reveals any thing to
mens minds immediately and in an extraordinary way, and without the
intervention of the ufual means whereby he is wont to make himſelf
known to men, as in former times he did to the Patriarchs, Prophets and
Apoftles, (and the Enthufiafin both the Papiſts and we find fault with
is, when men pretend to this which yet they have not:) But when God
makes known his Will in an ordinary way, by the ufe of inftruments, and
means for the conveying of Spiritual knowledg to them, this is not En-
thufiafm,as when Faith comes by bearing,Rom. 10. And fo it is in the cafe
before us; when the Spirit witneffeth to the hearts of private Believers
that the Scripture is the Word of God, he doth it in an ordinary way,
working in them a Faith of the Scripture, by thofe Arguments of Di-
vinity, which are in the Scripture it felf,and makes uſe of them, as means
to induce them to believe. As the light and brightnefs of the Sun is the
Medium whereby it is known to be the Sun, fo that Divine light and
power which is in the Word, is the very Medium and Argument, where-
by the Spirit (enabling us to perceive it) perfwades us that that Word is
the Word of God. And I would ask our Adverfaries, Can a private
man believe the Divinity of the Scripture meerly on the Authority of
the Church, without the Spirits witneffing it to him by that Authority??
if they fay, Yes, then they muft acknowledg that Faith to be meerly hu-
mane becauſe not wrought by God; if they fay, No,(as they muft if they
be conftant to themfelves in holding that the Spirit witneffeth by the
Church), then when the Spirit witneffeth to the Confcience of a private
Believer by the Church, why is not that Enthufiafm too? for when he
wit-
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Serm. X..
339
Concerning the Authority of the Scripture. ·
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witneffeth to a private Confcience by this application of his publick Te-
ſtimony, here is as much a private Spirit, and a private Teftimony as any
we fpeak of; the only difference is in the Medium the Spirit ufeth in this
private work, which they fay is the Teftimony of the Church, and we
fay, is the Scripture it felf; both of us agree that it is the Spirits publick
Teftimony,but they call one thing ſo, and we another. If they fay, That
yet this is not Enthufiafm, becauſe here is no immediate Revelation,but
means are made ufe of; I fay the fame of the Spirits witneffing to the
Divinity of the Scripture in the heart of a private Believer,by the Scrip-
ture it felf, or thofe notes of Divinity which are apparent in the Words
this is no more immediate than the other, nor any lefs by the interven- ·-
tion of means.
A
Pontif
And for the other Confequent they would infer from the private Te-
ftimony of the Spirit, that then we fhall run in a round, and prove
"the Scripture to be the Word of God by the Teftimony of the Spirit,
(C and prove the Spirit again by the Scripture. There is as little fear of:
this as of the other: For we bring not the private Teftimony of the Vid. R. Baron-
Spirit in our Confciences (againſt which only this Objection is made), or contraTurneb.
his applying his publick Testimony to us in a way of illumination and Camer.de ver..
conviction of our minds, as the Argument inducing us to believe; but Dei & Turre
that we fay, is his publick Teftimony in the Word, when he witneffeth tin. de Cr...
its Divinity to us by that Excellency, Light and Power which is in the
Word it felf, and makes ufe of that to perfwade us to believe. The
Spirit indeed is the Efficient of our Faith, or the Agent which caufeth
us to believe, enlightning our minds, and drawing our hearts to con-
fent to the Truth; but the Evidences of Divinity we fee in the Scrip-
ture, through the Spirits enlightning us, is the reafon or motive of cur
believing; they move us to believe objectively, but the Spirit effectively.
So that here is no danger of a Circle in our Difcourfe, or proving idem
per idem; for if I've asked, How I know the Scripture to be the Word
of God? This queſtion may have a double fenfe; for either it is meant
of the power and virtue whereby I believe; and then I answer, By the
Power and Efficiency of the Spirit of God opening the eyes of my U6-
derſtanding, and enabling me to believe; or it is meant of the Medium s
or Argument made ufe of, and by which, as a Motive, I am drawn to
believe; and then I anfwer; Thofe impreffions of Divinity the Spi-
rit hath left on the Word, and by which he witneffeth it to be of God,
are the Argument or Motive perfwading me to believe. Now when they
ask bow I know the Spirit who witneſſeth in my Confcience to the Di-
vinity of the Scripture to be the Spirit of God? the Queftion is plainly
by what Means or Argument I am perfwaded that it is the Spirit of God,
and then I anſwer by thofe properties of the Spirit which the Scripture
mentions. And fo the Queftion, How I know the Scripture to be the
Word of God? either is concerning the Efficient of my belief of the
Scripture, or elſe it is not to the purpoſe, (for I do not alledg the Effi··
1
ciency
340
Concerning the Authority of the Scripture. Serm. X.
T
1
ciency or inward operating of the Spirit, as the motive of my Faith),and
the latter is concerning the Objective cauſe, or Argument inducing me to
believe the Spirit to be the Spirit of God. The miftake is this, They
would faften upon us, that we make the Spirit in his inward work up-
on our hearts to be the motive to our Faith, whereas we only make it to
be the Efficient of our Faith.
To conclude this Anſwer to their firft Argument: Let us fee if it
may not be retorted upon themſelves. If the Churches Teftimony
give Authority to the Scripture (as Papiſts ſay) then if a Man deny the
Authority of the Church, How will they prove it? For neither one
part of the Church can give credit to the other, when the whole is que-
itioned, nor can the whole Church give credit to it Self, for then the
whole Church will be more known than it Self. Or, if we ask, How
comes the Church to believe the Scripture? Is it by its own Teſtimony?
but fure it muſt believe it ere it can give Teftimony to it: Or is it by
the Teftimony of the Spirit? If fo, is it by the Publick Teftimony of
the Spirit? That cannot be; for according to them, that is no other
than the Teſtimony of the Church it Self, the abfurdity of which hath
been already fhewn. Or if it be the Private Teftimony of the Spirit,
then they by their own arguing, will run into Enthufiafm, as well as
And indeed they do plainly run into a Circle in their proving
the Scripture by the Authority of the Church, and the Authority of
the Church again by the Scripture; for with them the Authority of the
Church is the Motive or Argument whereby they prove the Divine
Authority of the Scripture, and that again is the Motive or Argument
by which they prove the Authority of the Church. And fo both the
Church and the Scripture are more known than each other, and yet
lefs too; more known becauſe they prove each other, and lefs known
becauſe they are proved by each other. Here they are themſelves in a
nooz, but it is no matter; the Popes Omnipotency can eaſily break it,
or the Churches Authority make her Logick Canonical, though all
the Aristotles in the World fhould make it Apocryphal.
We.
GC
C6
66
Obj. 2. "It is neceffary for us in Religion to have the Canon of
Scripture certain, but this we cannot have otherwiſe than by the
"Church; becauſe its Authority is moft certain, and the only one which
is fufficient to remove all doubts concerning the Divineness of the
Scripture out of our minds; both becauſe God fpeaks by the Church,
"and becauſe the Church beft knows the Scripture: She is Chrifts Bride,
"and therefore beft knows the voice of the Bridegroom; fhe hath the
Spirit of Chrift, and therefore can beft judg of his Word, and the
C ftile of it.
66
Anf. We deny that the Canon of the Scripture cannot be known but
by the Church,and the Contrary hath been already proved: The Scrip-
ture hath been owned and received where no fuch Judgment of the
Church hath been. And it is as falſe that the Authority of the Church is
the
"
Serm. X.
Concerning the Authority of the Scripture.
341
:
}
A
the greateſt and moſt certain; for that of the Scripture upon which
the Church and her Authority depends, is above it. God fpeaks in the
Scripture, and by it teacheth the Church her felf; and therefore his Au-
thority in the Scripture is greater, the Authority of him that teacheth,
than of thoſe by whom he teacheth. As the Authority of a King in
his Laws, is greater than that of an Officer that proclaims them.
King may by his Counfel or Judges acquaint his Subjects with his Laws;
But will it therefore follow, becauſe he ſpeaks his mind, which is in
thofe Laws, by fuch Officers, that their Authority is greater than that
of thoſe Laws themſelves? God ſpeaks by the Church (the true Church
we mean) but he ſpeaks nothing by her but what he ſpeaks in the Scri-
pture, which the doth only Minifterially declare to us; and therefore
the Authority of God and his Law is above hers, who though the pub-
lifh yet did not make it, but is her ſelf ſubject to it, and by that Law only
ftands obliged to publish it to others. And for what they fay of the
Church's ability to judge of the Scripture; We anfwer, That She can-
not judge of the Stile of the Scripture otherwife than by the help of
the Spirit, and by the fame private Chriftians may judge too, and
there be no means whereby the Church can know the Scripture to be
the Word of God, but particular Believers may know it by the fame :
And if the Church's Authority be fo great in our Adverfaries Opini
on, becauſe She can fo well judge of the Stile of the Scripture, How
much greater is that of the Scripture, which is able by its Stile to ma-
nifeft it Self to the Church?
C
Except. But (fay they) we do not know the Voice of Chrift in the
Scripture, but by the Church; therefore her Authority is greater.
Anf. This is both Falfe and Inconfequent. Falfe, for it hath been
fufficiently evinced that the Voice of Chrift may be otherwiſe known,
and hath been too. Inconfequent, in that it follows not that the Au-
thority of the Church is therefore greater than that of the Scripture:
John Baptift directed many to Chrift, and fuppofe without his dire
ction of them and witnefling to Chrift they had never come to him,
Will it thence follow that John's Authority was greater than Chriſts?
The Church, we grant may be a mean whereby many are brought to
the Belief of the Scripture, who yet "afterward do believe upon better
grounds, as being perfwaded by the Word it Self.
€
C
Obj. We can no otherwife know the Scripture to be the Word of
'God, than as we know what Books are Canonical, and what not,
'what were written by Infpired Pen-Men, and what were not; but
this we can know only by the Authority of the Church. This is
proved becauſe fome Books which at firft were not received as Cano-
"nical, the Church did afterward receive, as Ecclefiafticus, Tobit, Su-
Sanna, the Books of Maccabees, &c. The Epiftle to the Hebrews, the
Second of Peter, Second and Third of John, and the Revelation. And
'Books which are not Canonical, are therefore not Canonical becauſe
Y y
the
}
342
Serm. X
Concerning the Authority of the Scripture.
¡
Camero
i
і
"the Church would not allow them as fuch; viz. The Revelation of
Paul, the Gospel of Peter, Thomas, Matthias, &c. And laftly, Some
'Books written by Prophets and Apoftles are not Canonical, becauſe
'the Church hath not determined that they are fo.
(
Anf. To let pafs what a Learned Proteftant largely proves, viz.
That it is poffible to know the Scripture to be the Word of God, and
yet not know which Books are particularly Canonical, and written by
Inſpired Pen-Men; that it may be known that the Doctrine contained
in thoſe Books is of God, though it be not known whether it were
writ by fuch as were immediately Infpired themſelves, or had it from
thoſe that were. In the Primitive Times fome not only Good Men,
but Churches too, did deny ſome of thoſe Books to be Canonical which
we now generally receive, and yet they did receive the Word of God,
and the Doctrine contained in thofe Books, though they questioned
whether thofe Books themfelves were written by fuch as were imme-
diately Inspired or not. And do not the Papifts themfelves tell ús,
That the Canon of the Scripture was not eſtabliſhed for a long time af-
ter the Apoſtles days, till it might be done by General Councils? And
yet fure the Church did in the mean time own the Word of God, and
know the Voice of Chrift.
We fay then that it may be known which Books are Canonical and
which are not, otherwife than by the Church, for the Church her Self
knows them otherwife than by her Self, or Her own Authority. When
She declares them to be Canonical, She believes them to be Canoni-
cal, and her believing them to be Canonical is Antecedent to Her de-
claring them to be fo; She muft:learn Her Self, before She can Teach
Others: She believes them therefore to be Canonical, becaufe She fees
the Stamp of God upon them, and that they are fuch as can be of
none but God. (The fame way likewiſe private Believers may know
them.) And when the Church fees this Stamp of God upon a Book,
She thence concludes it to be Divine, and then declares it to be
fo.
C.
C.
.
Excep. But how then comes it to pafs, That fome Books of Cano-
Bical Scripture were not ſo foon received as others, if all have fuch an
Imprefs of Divinity upon them? »
Anf. I anſwer; That theſe Notes of Divinity, which are fufficient
in all the feveral Books of Scripture to demonftrate them to be of
God, yet may be more clear and illuftrious in fome than in others,
as Gods Power and Wifdom may be more apparent, and confpicu-
ous in fome of His Works than in others of them: Or else it may be.
from the different degrees of illumination, afforded to different Per-
fons, and in different Ages: When fome doubted of fome Books.
of Scripture, all did not, and they that did not, had a greater meaſure
of the Spirit, as to that at leaſt, than others had.
Now to their particular Proofs of the Minor Propofition in their Ar--
guments, We Anfwer particularly,
1. That
Serm. X.
343
Concerning the Authority of the Scripture.
1. That thofe Books annex'd by the Papifts to the Old Teftament,
and called by them Deuterocanical, and by us no better ftill than Apocry
phal; fuch as the Books of Maccabees, Efdras, Tobit, &c. never were
received into the Canon by the Ancient Church, nor can they produce
the Decree of any one Ancient Council wherein they were owned; as
for Modern Councils we matter them not. They fay that thefe Books
were doubted of at firft, and afterward received. Belike then the
Church at firſt did not know them to be the Word of God; and if the
be the Bride of Chrift, who beft of all knows the Bridegrooms Voice,
How came fhe for fo long time not to know it? Here certainly, in fpight
of Infallibility, the Church muſt be in an Errour; for if the doubted of
the Divinity of thefe Books, when yet they were really Divine, fhe
err'd in ſo doubting; and if the did know them to be of God, and
yet did not receive them, the was more than erroneous, that is, the Speaking of
both; Et tamen
was plainly rebellious. As for the Epiftle to the Hebrews, the fecond of Nos utramq;
Peter, and thoſe others which we all own as Canonical, though fome fufcipimus, ne
particular Perſons or Churches might doubt of their Authenticknefs, yet quaquam bujus
it doth not appear that all ever did. Some of the Papifts themselves temporis confus
confefs that the Epiftle to the Hebrews was generally acknowledged, veterum Scripto-
tudinem, fed
unleſs by two or three of the Latin Fathers; and Hierom reckons both rum Authorita-
that,and the Revelation as generally acknowledged for Canonical. How- tem fequentes,
ever when thefe Books were owned as Canonical, it was not on the qui plerunq; 4-
bare Authority of the Church; For how came the Church her felf to tar Teftimoniis,
triufq; utun-
acknowledg them? How came fhe to know that they were written by non ut interdum
Infpiration? Did the believe it on her own credit? Or did the not ra- de Apocryphis
ther receive them as Canonical, becauſe the found them Canonical, facere folent,
&c. Epift. ad
perceiving the ftamp of God upon them? and fure the fame reafon Darden.
might make us receive them, though the Church had not teftified con-
cerning them.
2. To the fecond Thing they alledg, concerning the Revelation of
Paul, the Gospel of Peter, &c. or any Book written by Philofophers, or
by Hereticks; Ianfwer, That if the Church did reject them, he did do
but her duty, and it will not follow from her rejecting them, that there
was no other way of knowing them not to be Canonical, befide the
Churches difowning them. For upon what grounds did the Church
difown them? Upon her own Authority? Then the rejected them be-
caufe the rejected them, judged them not be Canonical becaufe fhe
judged them not to be Canonical. If fhe did difown them becauſe the
faw not that Dignity and Excellency in them, which the faw in the Books
of the Old and New Teftament, and which might perfwade that they xalalov,
μέθους αυτο
were of God; fure then it was not meerly the Churches Authority as 75
which made them not to be Canonical; and on the fame grounds that walnu
the Church rejected thofe Books, we likewife may do it. Sure I am
Eufebius reckons thofe Books not only as forged, but as fomething worfe,
that is, abfurd and impious.
*}
eßǹ Tagal-
σεβὴ παραι
Taltor. lib. I.
C. 25.
!
Y y 2
3" When
944
Serm. X.
Concerning the Authority of the Scripture.
3. "When they fay that fome Writings of the Prophets and Apoftles
"themſelves are not Canonical, and therefore not fo, becauſe not ac-
"knowledged by the Church to be fo. I Anfw. That fome things the
Prophets and Apoftles might write as private Men, and not by the In-
fpiration and ſpecial direction of the Holy Ghoft, and fuch never were
to be received into the Canon of the Scripture, nor were written with
any intent that they ſhould. But thofe things which they writ as Pro-
phets, and as Apoftles, by the immediate Inſpiration and fpecial dire-
tion of the Spirit; and for this end, that they might be the Rule of
the Saints Faith, were all received into the Canon: If they deny this,Let
them produce any fuch Writing of Prophets, or Apoftles not yet received
as Canonical. For what they fay out of 1 Chron.29.29. of the Writings of
Samuel Nathan &Gad,How will they ever make it evident that they were
other than the Books of Samuel, written partly by himſelf while he
lived, and partly by Gad and Nathan after his death? And fo likewife,
2 Chron. 9. 29. the Writing of Nathan, Ahijah and Iddo, and 2 Chron.
13.22. Iddo again, 2. 29, 30. Jebu, How will they ever prove them
to be other than what we have in the Books of Kings? It is true
too,that mention is made of fome Writings of Solomon which are not in
the Canon; But how will it appear that they ever ought to be there, or
were ever written for that purpoſe? As for any Writings of the Apoſtles
which are not in the Scripture, the chief infifted on is the Epiftles, as
they would have it,of Paul to the Laodiceans, mentioned Colof. 4. which
we deny to have been written by Paul, nor will the words enforce any
Daodincías
fuch thing; the Epiftle from Laodicea is one thing, and to Laodicea ano-
not pos A- ther: It is moſt likely to have been fome Letter written by the Laodice-
ans to Paul, in which there being fome things that concerned the Coloffi-
Παρά πάντων
εκβάλλεται,
Bameras ans, the Apoftle advifeth them to read that Epiftle. Hierom faith of this
de Script.
Epiftle, that fome do read it as one of Pauls, but it is generally rejected.
Ecclef And for other Books which they mention, they have been as generally
difowned by the Church as fictitious, and not written by the Authors
"S2, Songupa whole Names they bear. The fame Father caſhiers feveral of them to-
7. Ibid. gether, that went under the Name of Peter, as being all Apocryphal.
Obj. 4.
We cannot confute Hereticks who deny the Scripture or
. part of it, but by the Authority of the Catholick Church, which re-
"ceives it.
It is in the
Greek, 'Ex
Sinciar.
όντα αποδοκι
Anfw, Thofe Hereticks that will acknowledg the Church may be
confuted by its Authority, but not have Faith wrought in them; they
may have their mouths ftop'd, but not their minds enlightned by it.
And though we may make ufe of the Authority of the Church with
fuch, yet not as the chief, and much lefs only, Argument to perfwade
them of the Divinity of the Scripture; but even by the fame way, where-
by Believers are perfwaded of it, may Hereticks be perfwaded too. And
if we meet with fuch Hereticks as pay no more reverence to the Church,
than to the Scripture, we are in a fine cafe, if we have no other way
of
Serm. X.
-345
Concerning the Authority of the Scripture.
3
of dealing with them, but by urging the Authority of the Church :
furely they that deny the Divinity of the One, will not stick to deride
the Teftimony of the Other.
derem Evan-
thoritas.
Obj. 5. To paſs by other Teftimonies they cite out of the Ancients, Ego non cre-
one they mainly triumph in, that faying of Austin, "That be bad not gelio, nifi me
"believed the Gospel, had not the authority of the Church moved him to it. Ecclefiæ Ca-
Anfw. Austin (peaks when converted and Orthodox, of himſelf as tholicæ com-
formerly a Manichee, and fhews that he had then been moved by the moveret Au-
Authority of the Church to receive the Gofpel: when he was a Ma- Crederem &
nichee he was an Heretick, not an Heathen, and fo might have fome e- commoveret
fteem for the Church; or if he had no reſpect for the Church as the for credidif-
Church, yet he might (even by the Confeffion of Papifts themselves) fem, & com-
moviffet, as is
fo far as he ſaw the Conſent of fo many Nations, and the Preſcription of
a frequent way
fo long time, and other like Arguments in the Church to induce him to of ſpeaking
reverence it.
with that Fa
1. 2. c. II. at
Ufe 1. From what hath been ſpoken we may conclude; 1. The mif- ther. See
chief and danger of Popery as to this particular Doctrine; How difko- Cham. Panftr.
nourable and injurious to God is this Doctrine of the Papifts, and how large.
deftructive to Religion?
1. How dishonourable to God, for the Credit of his Word to depend
upon the Teſtimony of Men, and not to be able of it felf to diſcover its
Author?
1. A difhonour it is to his Wifdom, if he could not otherwife affure
Men of the Divine Original of the Scripture, than by having Men bear
witness to it: If he knew no other way of certifying us of his will, and
making known his Laws to us, but by the help of our fellow-creatures,
who as well as we are fubject to thofe Laws. Can God make the Hea-
vens declare his glory, and cannot he make the Scripture do it? Can he
make himſelf known by the judgments be executes, and not by the Sta- Pfal. 9. 16.
tutes he eſtablifheth? Can he fhew forth his Wifdom, Power and
Goodness by the things he doth, and not by the things he ſpeaks, and
fo make his Works praiſe him, but not his Word? Nay, Can Men fo Pfal. 145. 10.
write, fo fpeak, as thereby to diſcover themſelves, and what wifdom,
or knowledg, or skill they have, and cannot God do as much? Is God
lefs wife and able than they are, or is he wife in fome things, and not in Mic. 2. 7..
others? How came the Spirit of the Lord to be thus ftraitned, as to have
but this one way of making known the Word to us, and that fuch a
one as he muſt be beholden to his Creatures for it? It is certain that fore
merly he had other ways, And why hath he not now? How comes he Jam. 1. 17.
to be lefs wife than he was! Sure if there be no variableness in God,nor
Shadow of turning, he muſt be as unchangeable in his Wifdom as in any
other Attribute, and there can be no diminution of it.
2. If God can otherwife make known the Divineness of his Word,
than by the Teſtimony of the Church, and yet will not, it looks (to
fay no worse) very like a reflection upon his Goodneſs, to leave mena.
¿
3.
}
346
Serm. X:
Concerning the Authority of the Scripture.
Tertul.
a more uncertain way of coming to the knowledg of his Will, and their
Duty, when he could give them a more fure one; to leave his people
better helps againſt their weakneſs and doubtings, than the uncertaint
Authority of a Man, or a company of Men, who may as eafily be de-
ceived in the Teftimony they give, as others may in the Faith they yield
to it. And if God did formerly give his people a better and more fure
Foundation for their Faith, than the Authority of meer men, weak
men, fallible men (as hath been proved), How comes his Goodneſs to
fail now, and to be leſs to Saints under the Goſpel, than to thoſe under
the Law, or the Patriarchs before it ?
3. This Doctrine of the Romanists greatly derogates from Gods So-
vereignty, it degrades his Authority, and lifts up the Church into his
place it doth worſe than make Princes go on foot, and Servants ride on
Ecclef. 10. 7. Horfes. If what the Papifts teach in this Point be true, the Holy Ghoft
is in a worſe condition than his Apofile was, 2 Cor. 3. 1. (who needed
not Letters of Commendation to or from the Churches) he muſt be fain to
canvaſe for the Votes of men, or feek their Teftimonials; God himſelf
cannot eſtabliſh his Laws without the Churches leave; Jefus Chrift ſhall
not be King of Saints, not ſway his Scepter, nor Rule his Houſe with-
out the good-liking of the Pope and Council: What is this but what
was faid of old, Nifi homini Deus placuerit, Deus non erit; God muſt be
concerned to pleaſe Men, at leaſt the Papifts; for if he doth not, they
know how to be quit with him; for then He ſhall not exerciſe his Autho-
rity over them, not bind their Confciences,not command their Faith, not
preſcribe them their Duty, not govern their Lives the Church will not
give their approbation to his Laws, and fo he fhall not be their Sove-
reign, he shall not be their God. What can be more injurious to Gods
Supremacy than this Doctrine, which fubjects the Authority of God in
his Word to the pleaſure of his Creatures? What Sovereign Prince up-
on Earth will endure to be fo dealt with? to have the Authority of his
Laws fufpended upon the Teftimony of thoſe that publiſh them, of thoſe
that are themſelves fubject to them? I dare fay the Pope fcorns to have
it faid that his Decretals have their force from him that divulgeth them,
or his Bulls from him that Poſts them up: He would not endure if he
fent out his Orders to a Church, or Council, that they should fit upon
them, and fubject them to their Judgment, and approve or difallow of
them as they faw fit; He would expect that they fhould be received,
and fubmitted to upon the account of his Stamp upon them, and Seal
annexed to them. Why may not the Scripture be allowed as much,
which hath Gods Stamp fo fairly impreffed on it, and had the Seal of fo
many Miracles to confirm it?
1
2. This Doctrine of the Papifts is prejudicial, indeed deftructive to
Chriftian Religion, it leaves us only the name of Chriftianity and no
more. What is all Religion if God be not the Author of it, and if
the Papifts fay true, we can never be fure that God is the Author of
that
}
Serm. X. Concerning the Authority of the Scripture.
347
that which we call Chriftian. This one Doctrine of the Romish Sy-
nagogue puts us into a worfe condition than the Jewiſh one is in, which
hath fome Foundation for its Faith and Worſhip, whereas this leaves
none at all for ours. It is in a word moft perniciously contrary to,and de--
ftructive of a Chriftian Faith, and Comfort and Obedience all at once.
r. It is deftructive to our Faith. It leaves us no firm Footing for it,
when it must be first founded upon, and lastly refolved into the Autho-
rity of Men; and we can never know the Scripture to be the Word of
God, without either the concurring Votes of all the Chriftian World
to affure us of it, or at leaft the definitive Sentence of a Pope or Coun-
cil, and have no better affurance of its being Divine, than their fay-for
What can ruine our Faith if the undermining of it do not? And what
is it to undermine it if this be not? It takes away the very Foundation
of it, and inſtead of the infallible Veracity of the God of Truth, puts-
us off with the uncertain Teſtimony of (at leaſt) a Company of Fallible
Men, who may every one of them be deceived, and therefore fo may
we too, for Company, if we relie on their Authority. Indeed it leaves
us little (if any at all) more certainty for our Religion than the Turks-
have for theirs; for Why may not they as well require us to believe that
God ſpeaks to us in the Alcoran, becauſe they fay He doth, as the Pa-
pifts require us to believe. He speaks to us in the Scripture, merely be.
cauſe the Pope, or Council, fay fo? Nay, How little difference doth this
curfed Doctrine make between the Great Myfteries of the Gospel, the
Articles of our Faith, and the ridiculous Fables of the Rabbines, or
Abominations of Mahomet? For if fome Writings are not Canonical
Scripture, merely becaufe the Church (that is, Pope or Council) hath
not Canonized them, and fome are becauſe it hath; the Acts of Peter·
and the Revelation of Paul are not the Word of God, becauſe the Church
would not fo far Dignifie them, and the Epistles of Peter and Paul are
therefore of Divine Authority becaúfe it fo feemed good to the Church.
to determine, Why might not the fame Church, if She had been fo
pleaſed, have added the Talmud to the Scripture; I and the Alcoran ·
too? And they cannot fay, it is becauſe thefe Books contain not only
innumerable Fopperies, but notorious Lies, unleſs they will eat their
own Words, and recede from one of their chiefeft Arguments, viz. That
the Apocryphal Books they themselves do not receive, are therefore only
not Canonical, becaufe the Church hath not received them, when the
reft are becauſe She hath..
2. It is as deftructive to our. Comfort. When our great Comfort.
proceeds from our Faith, fuch as the one is, fo will the other be too ;
an ill-grounded Faith can never produce a well-grounded Comfort ::
the Foundation being fhaken, the Building muft needs totter. What:
will become of that Comfort of the Scripture the Apofile fpeaks of, Rom,-
15.4. that Joy, and Peace in Believing, v. 13. that Hope in Gods Word
David mentions, Pfal. 119. 81. and 130. 5. If we can no otherwiſe be
fure:
1
༣
348
Serm. X.
Concerning the Authority of the Scripture.
Matth. 7.
G
&
E
G
6
6
fure that it is Gods Word, but only becaufe Men tell us it is fo? How
will our Hope and Comfort fail us, and our Hearts fail us, when we
come to confider; That that Teftimony of Man which is the ground
of our Faith, and therefore of our Comfort, for ought we know will,
fure enough may, fail us? How fhould we ftand if our Foundation
fink under us? If The Rain Should defcend, and the Floods come, and the
Winds blow, and beat upon us, What Shelter, what Fence fhould we
have? How great would our Fall be? If Temptations fhould arife, and
affault and thake our Faith, How should we maintain our Comforts?
Would it not be fad for us, or any of us to fay within our Selves;
'I have ventured my Soul, and its Eternal Welfare upon the Scripture,
and the Promifes I there find, but How do I know that this Scripture
is the Word of God? How do I know I am not miftaken? Am I, as
fure I am not deceived, as I am certain of being Miferable if I be?
Here is indeed a Company of Men that call themſelves the Church;
'but that is a hard Word, I never meet it any-where but in their mouths,
and in this Book which they have put into my Hands; and yet theſe are
the only Men that tell Me it is the Word of God. But What reafon have
"I to believe them? They fay indeed they are Infallible and cannot be
deceived, but How fhall I know that? They fay the Scripture fays fo;
Suppofe it doth, What know I but they make it fay fo, and the Scrip-
ture, and they are agreed together to gratifie one another, and ſpeak
for one another? I fee not that they are the Church unless the Scrip-
ture makes them fo, and yet they tell me, that the Scripture is not the
"Word of God to me unless they make it fo. I know no Authority
they have to bind me to believe them, but what this Book gives them,
and they know none it hath to bind me to believe it, but what they
give it. And thus I am quite at a lofs, if either this thing called the
"Church be not honeft but will cheat me, or be not infallible but may
"deceive me; How vain than, and flattering have all my Hopes been
hitherto, how uncertain my Faith, how deceitful my Joys and Com-
'forts! Farewel Glory, and Honour, and Peace; farewel Life and Im-
2 Tim. I. 10. mortality; farewel the Inheritance of the Saints, and the Crown of righ-
teousness; fine things if I knew where to have them. How would you
like this Christians? Do ye not even tremble at the thoughts of fuch
diſmal Temptations? What think you then of the Religion of the Pa-
pifts, which expofeth all that embrace it to fuch uncertainties; It is no
wonder they allow no certainty of Salvation to Believers, when they
leave them at fo great uncertainties for the very Foundation of their
Faith.
Rom. 2. 10:
Coloff. 1. 12.
2 Tim. 4. 8.
.
&
..
6
€
&
C
3. It is as deftructive to our Obedience as to either of the other.
Gofpel-evidence is the fruit of Faith; and therefore fuch as is the Faith
we have, fuch will be the Obedience we yield: If our Faith be not
right, our Obedience can be no better: a humane Faith is not fufficient
to found our Duty to God upon,. and that Obedience which proceeds
only
Serm. X.
349
Concerning the Authority of the Scripture.
only from fuch a Faith, will neither be acceptable to God, nor available
to us; and yet fuch is the Faith, and no higher which caufeth our O-
bedience, if it be grounded only or firftly in the Teftimony of Man,
and refolved into it. Without Faith it is impoffible to pleafe God; and
that Faith fure is a Divine Faith, fuch as refts on Gods own Authority:
But if we believe the Scripture to be of God, only becauſe Men ſay it is,
that Faith cannot be Divine; and therefore nor the Obedience which
flows from it acceptable. In this cafe the fame Teftimony of the Church
which would be the Foundation of our Faith, would likewife be the
caufe of our Obedience: We fhould believe Duty to be Duty, with the
fame kind of Faith with which we believed the Command of it to be of
God,and that would be no other than mens telling us that it is; and fo
the refult of all would be,that we must obey God, becauſe they tell us he
commands us to obey him, and fo we firft fhew a reſpect to Men in be-
lieving before we ſhew any to God in obeying him; And then,not only
we must be beholden to the Church for the knowledg we have of our
Duty, but God muſt be beholden to her too for our performing of it.
2. How much a better Religion is ours than that of the Papifts? We
are the verieft fools upon Earth if ever we change our own for
theirs.
1. We have more Certainty in our way than they have, or ever can
have in their way. Our Faith is built upon no worfe a bottom than
the infinite Veracity of him who is the Truth it felf, revealing himſelf to
us in the Scripture of Truth, and not on the fandy Foundation of any
Humane Teſtimony: It leans upon God, not upon men; upon Thus
faith the Lord, not Thus faith the Church. Though we defpife not the
true Church, but pay reverence to all that Authority wherewith God
hath veſted it, yet we dare not fet it up in Gods place; we are willing
it fhould be an help to our Faith, but not the Foundation of it, and fo
fhould do its own Office, but not invade Gods Seat, nor take his Work
out of his hands; that would neither be for his Glory, nor our own Se-
curity Our Faith is a better than fuch a one would be: We receive it
not from Churches, from Popes, from Councils, but from God himſelf,
that cannot lye to us, and will not deceive us. If we are beholden to
Men, Parents, Minifters, &c. for putting the Bible into our hands,
and directing us to the Scripture; yet when we read it, hear it opened,
and are enlightned by it, and fee what a Spirit there is in it; When
the Word enters into us (as the Sun-beams into a dark room) and
gives us light, Pfal. 119. 105. we fee its Excellency, are raviſhed with
its beauty, tafte its Sweetnefs, feel its Power, admire its Majefty:
When we find it to be fuch a Word as fearcheth our Hearts, judgeth our
thoughts, tells us all that is within us, all that ever we did in our lives, John 4. 29.
awakens our Confciences, commands the moſt inward ſpiritual Obe-
dience, fets before us the nobleft Ends, and offers us the moft glorious
Reward, an unſeen one, an Eternal one; Then we come to acknow
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Serm. X.
Concerning the Authority of the Scripture.
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ledg that of a Truth God is in it, no meer Creature could be the Author.
of it; and fo we believe it, not becaufe Men have Ministerially led us
to the knowledg of it, or have perfwaded, or commanded us to receive
it, or told us it is of God, but becauſe we our felves have heard, and
felt him fpeaking in it; the Spirit fhines into our minds, by the Light
of this Word, and fpeaks loudly to our hearts, by the Power of it, and
plainly tells whofe Word it is; and fo makes us yield to Gods Autho-
rity in it. Take a Chriftian whofe Faith is thus bottomed, and over-
turn it if you can; you muſt firſt beat him out of his Senfes, perfwade
him he hath no eyes,no taſte,no feeling, no underſtanding, no affections,
no reflection upon himſelf,no knowledg of what is done in his own foul,
and fo indeed that he is not a Man, but a brute or a flock, e're ever you
can perfwade him that the Scripture is not the Word of God. Whereas,
on the other fide,the Papifts Religion is built meerly on Men, and their
Faith hath no more Certainty than thofe Men have Infallibility. Ask
them what is the great, nay the only convincing Reafon, why they be-
lieve the Scripture to be the Word of God: And they will tell you, the
Churches Teftimony concerning its they believe it becauſe the Church
commends it,that is,the Pope doth fo,or a General Council,or fome-body
they know not who; and here they are at a lofs already,forafmuch as they
fill our ears with a great noife and din of the Church, and can fearce
talk of any thing but the Church, the Church, yet they are not fo much
agreed among themfelves, what this very Church is upon whofe Au-
thority they build their Faith, and would have us build ours; In feve-
ral Countries they have feveral Churches, feveral Supremacies, feveral
Infallibleships; A Council is the Church, and Supreme, and Infallible in
France, and the Pope is the fame in Italy, and fo (amongſt the Papifts )
if you do but change your Climate, you must change your Faith too;
if you but Crofs the Alps, you mult tranflate your Faith, and ſhift
it from a Councils fhoulders, to the Popes: A ftrange variable thing you
will find it, which muft be calculated according to the Meridian you are
in, and will not ferve indifferently for all places; ſo that you muſt be
fure to fix your habitation ere you can fettle your Belief. And yet if this
were agreed upon, you would ſtill be at an uncertainty as to the Infalli
bility of wharfoever they call the Church; for you are like to have no-
thing but their own word for it; and if you will take it fo, you may
or if they prove it by the Scripture, they defert their Caufe, and own
the Scripture as above them, and Authentick without them, and fo
while they would eſtabliſh their Infallibility they lofe their Authority.
And to to conclude, there is nothing certain, nothing folid among them,
nothing able to bear the weight of an Immortal Soul, nothing upon
which a man can venture his Everlafting Salvation. Ifee no fuch
thing as a truly Divine Faith among them, unless it be therefore Divine,
becauſe built upon the Authority of their Lord God the Pope. They
call the Pope Ecclefie Catbolice Principem & Sponfum; In the Maſs at the
Election
Serm. X.
35T
Concerning the Authority of the Scripture.
Election of him, they apply that to him which is faid of the Holy
Ghoſt, John 14. 16. I will pray the Father, and he will send you another
Comforter. And in the time of Leo 10, It was difputed in their Schools,
among other Blafphemies, Whether the Pope were a meer man, or quafi
Deus, as it were a God; and Whether he did not partake of both the
Natures of Chrift. Morn. Myfter. Iniquit. p. 636.
Our Religion is more Comfortable as well as more Certain. Our
Faith being built upon the Truth of Gol himfelf, and our Comfort
upon our Faith, fo long as our Foundation remains immoveable, we
need not fear our Superftructure. Ifour Faith have good footing, our
Hopes and Comforts will keep their ſtanding. Faith in the Promifes is
that from whence all the Comfort of our hearts, and our rejoycing in hope
of the glory of God doth proceed; A Chriftians Joy is jy in believing, Rom. 5.
and his Peace the peace of God, and his comforts the comforts of the Holy
Ghoft; but this can never be if our Faith be founded immediately on the
Teſtimony of Men, and not of God, or we believe the Promifes of the
Word to be made by God, becauſe Men tell us he made them. So long
as we hold to the fure Word, we have fure Hopes, and fure Comforts,
and no longer; and therefore a Papift can never have any strong con-
folation by his Faith, when his Faith it felf hath fo weak a Founda-
tion. How can they ever rejoice in hopes of Heaven, when they be-
lieve there is a Heaven with no better a Faith, than they believe a Pope
or Council to be Infallible? It is to little purpofe to fay, They believe there
is a Heaven (fay the like of other Articles) becaufe God in the Scrip-
ture tells them ſo, when they would not have believed one tittle of that
very Scripture, if a Pope or a Council had not bid them believe it; for
then their Hopes and Comforts are all refolved into the Authority of this
Church (what-ever it be ), as well as their Faith is; and both the one
and the other refts not on the real Infallibility of the God of Truth,
but on the pretended Infallibility of one fingle Prelate at Rome, or a
Convention of them at Trent. From fuch a Foundationfor our Faith,
and fuch Comforters of our Confciences, The Lord deliver us.
By this you may gather what you muſt do if you would be Papifts;
'you muſt renounce your Reaſon, and Faith too, if you would em-
brace their Religion; you muſt enflave your Confciences to the Autho
rity of Men, and fo put out your own eyes that you may fee with other
Mens: you must not be built upon the Foundation of the Apostles and
Prophets, but of Popes and Councils, it may be of a fingle Pope, and fo
hazard your eternal Peace and Welfare on the credit of a Man, who
may be himſelf a Murderer, an Adulterer, a Sodomite, a Necromancer,
a Blafphemer, an Heretick, and may be fo far from being faved himself,
that he may (as fome Papifts acknowledg) carry whole cart-loads of
Souls to Hell with him; yet ftill he is Infallible, an Infallible Murderer,
an Infallibile Sodomite, an Infallible Sorcerer, &c. And you must believė
him
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352
Serm. X.
Concerning the Authority of the Scripture.
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him to be Infallible all this while,by himſelf or with a Council,or you can-
not be faved among them. The Church to be fure you muft believe,
and adore what-ever it be (either reprefentative or virtual), you muſt
not ask a Reaſon for your Faith neither, but tamely fubmit to its tyran-
nical Dictates. And, if it ſhould ever come to this, Would it not be
as bard a Chapter, as the third of Daniel? Would not Smithfield be as
hot a Place as the Plain of Dura, if every one that would not fall down
and worship this great Golden Idol, Holy Church, fhould be caft into
the burning fiery Furnace.
Ufe 2. And therefore to prevent this, and That your Faith may be
firm, and immoveable, as ftanding not in the Authority or Wifdom
of Men, but the Power and Truth of God; That your Hearts may be
full of Comfort, your Lives full of Holinefs, your Deaths full of Sweet-
nefs, and That you may be more than Conquerors over all thofe Temp-
tations whereby the Wicked one may at any time affault your Faith;
Beſure to ſee that it have a good Foundation; fee that you believe the
Scripture upon folid and lafting Grounds. Truft the Authority of no
meer Man, nor Company of Men in the World, in a Bufinefs on which
the Everlafting Bleffednefs, or Mifery of your Souls doth depend.
Hear Mofes and the Prophets; hear the Apostles and Evangelifts; We are
fure God ſpake by them, and they never Err; as for Popes and Coun-
cils, we are fure they have Err'd, and fo may do again, and fo may
your Parents that firft Inftructed you. Mafters, Teachers, Churches,
all may Err, and though de facto they do not Err in this, when they
tell you the Scripture is the Word of God; yet they being but Men,
and having no Promiſe of abfolute Infallibility, and being liable to
Miftakes in other things, when you find that, you may come to que-
ſtion whether they were not miſtaken in this too, and fo think you have
been deluded all this while, and taken that for the Word of God, and
Rule of your Lives, which is nothing leſs; and then you will either -
caft away your Faith, or you muft feek a new Foundation for it; and
if you come in a Papiſts way, and hear talk of Peters Succeffors, Chrifts
Vicars, Catholick Churches, General Councils, Infallibilities, long
Succeffions, Apoftolical Traditions, you do not know what kind of
Spirit fuch Conjuring Words may raife up in you: You may be apt to
think, the Major Part (as you will be told, though falfely, it is) muſt
carry it, and fo determine your Faith by the Votes of Men, that is, not
fo much change the Foundation of it,as enlarge it: And whereas before
it was built upon the Credit of a Parent, or a Paftor, now build it up-
on the Credit of a great Many, or a great One in the Name of all the
reft; or if it refted before on a particular Church, now it fhall relie on
that which you are told is the Catholick one. For my part, Ifhall never
wonder to fee ill-grounded Proteftants, eafily turn Papifts: they are
femi-Papifts already, and they may foon be wholly fuch; they have a
Pope at home, and if they do not like him, they may easily exchange
him
Serm. X.
Concerning the Authority of the Scripture.
353
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him for another abroad: He that pins his Faith upon one Mans Sleeve
may ſoon do it upon anothers; he is already a Church-Papift, and may
foon be a Maſs-one. And therefore, to conclude, Whoever thou art,
if thou have not formerly done it, Search thy felf now ere Satan fift thee:
try thy Faith in the Scripture that it may be approved; fee whofe 1-
mage and Superfcription it bears, what Foundation it hath, what An-
fwer thou canft give to any one that asks thee a reaſon of it, nay, what
anfwer thou canft give thy felf. Ask thy felf, why do I believe the
Bible to be the Word of God? How do I know it was not the Inven-"
tion of Man? By what Arguments, by what Authority was I indu-
"duced to give my affent to it? Do I take it merely on the-credit of
'thoſe of whom I was born, among whom I was bred, with whom
"I have converfed? Is this a fufficient Foundation for my Faith? Dare
'I'venture my Soul upon fuch a Bottom? Is this to build my Houfe
upon a Rock? How near the Papiſts am I come ere I was aware of it?
I fpit at them, and defie them, and yet act like them if not below
them, and can fcarce fay fo much for my Faith as they can for theirs.
If this be thy condition, To work a-new for fhame, and begin quickly
too, and get thy Faith well fettled, and upon its right Bafis, or I dare
fay thou wilt never keep thy Faith at the expence of thy Life, but ra-
ther turn ten times than Burn once. If thou haft therefore any regard
to the conftancy of thy Faith, to the comfort of thy Life, the honour
of God, or the Salvation of thy own Soul, labour immediately to get
thy Belief of the Word better founded: Read the Scripture conftantly,
ftudy it ſeriouſly, fearch it diligently, hear it explained, and applied
by others, meditate on it thy felf, and beg of God an underſtanding of
it, and a right Faith in it; that he would give thee an heart to perceive, Deut. 29.4.
and eyes to fee, and ears to hear; that he would Open thine eyes to behold Pfal. 119. 18.
wondrous things out of bis Law; that he would give thee his Spirit, that
thou mayft Search the deep things of God; that he would cauſe thee to hear I Cor. 2, 10+
his voice in that Word which thou haft hitherto taken to be His, and
direct thy heart into the fureft Grounds of believing it. And be fure
hold on in fuch a way of painful endeavours for the getting thy Faith
fettled, till it be done, and what thou haft hitherto received on the ac-
count of Man, thou now believeft for the fake of God himſelf. I deny
thee not the Teſtimony of the Univerſal Church of Chrift in all Ages
(fo far as thou art capable of knowing it) as well as of the preſent
Church, or any particular One to which thou art any way related, as an
help to thee; make the beft thou canft of it, only reft not on it: But
efpecially take notice, if thou fee not the Stamp of God upon the Word,
Characters of Divinity imprinted on it, as well as external Notes ac-
companying it, Confider the Antiquity of it, the Continuance of it, the
Miracles that confirmed it, the condition of the Men that penn'd it,
their Aims, their Carriage and Converſation, Gods Providence in keep-
ing it, and handing it down to thee through fo many fuccellive Gene-
rations,
j.
1.
354
Concerning the Authority of the Scripture. Serm. X:
Pfal. 19.
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↑ Pet. 1. 8.
Such Titles
the Papiſts
give their
Schoolmen.
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rations, when fo many in all Ages would have bereaved the World of
it: And further, Confider the Majefty and Gravity, and yet Plainnefs
and Simplicity of its Stile, the Depth of the Myfteries it difcovers, the
Truth and Divineness of the Doctrine it teacheth, the Spirituality of
the Duties it enjoyns, the Power and Force of the Arguments with
which it perfwades,the Eternity of the Rewards it promifes,and the Pu-
nishments it threatens, the End and Scope of the whole, to reform the
World, to diſcountenance and extirpate Wickedness, and promote Holi-
nefs and Righteoufnefs, and thereby advance Gods Glory, and lead
Man on to everlafting Bleffednefs, c. And be fure leave not off, till
&c.
thou find thy Faith raiſed from fo low a bottom as the Authority of
Men, and fix'd on Gods own Teftimony; till thou canft fafely and
boldly fay, I believe the Scripture now to be the Word of God, not
becauſe I have heard Men ſay fo, but becauſe I hear God himself in this
very Scripture bearing witnefs to it; his Spirit hath given me new
Eyes, and enabled me to fee the Divineness of it: know and am fure
That this is the Word of God, never mere Man fpake at fuch a rate,
never did the word of Man work fuch effects. The entrance of it hath
given light to my Soul which was before in darkness, not knowing whi-
ther it went. How many glorious Myfteries do I fee in it, what Pu-
rity, what Spirituality, what Holiness, &c. all which ſpeak the Wif
dom, and Power, and Goodnefs, and Holiness, and Truth of the
Author of it? What Sweetnefs have I tafted in it? It hath been as
the Hony and bony comb to me: What Power, what Life, what ftrange
Energy have I experienced in it? What a Change hath it wrought in
me! What Lufts hath it difcovered and mortified! What Duties hath it
convinced me of, and engaged me in! What Strength hath it furniſhed
me with! How hath it quickened me when I was dead in Sin, revived
my Comforts when they were dying, actuated my Graces when they
were languishing, rouzed me up when I was fluggish, awaked me
' when I was dreaming, refreshed me when I was forrowful, fupported
me when I was finking, anfwered my Doubts, conquered my Tempta
tions, fcattered my Fears, enlarged me with Defires, and filled me with
Foy unspeakable and full of glory! And what Word could ever have
wrought fuch effects, but that of the Eternal, all-wife, all-Powerful
"God? And therefore upon his alone Authority I receive it,Him alone.
I adore in it, whofe Power I have fo often found working by it.
durft venture an hundred Souls if I had them, and an hundred Hea-
vens if there were fo many, upon the Truth and Divine Authority
of this Word; and fhould not ftick, not only to give the Lie to the
moft Profound, and moft Refolute, and Invincible, and Irrefragable,
and Angelical and Seraphical Doctors, nay and Infallible Popes, and
Councils too, but even to fay Anathema to Angels themselves, and
Seraphims, if they fhould tell me the Scripture were not the Word
of God. Chriftian, get but fuch a Faith of the Word as this into thy
Heart,
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Serm. X.
558
Concerning the Authority of the Scripture.
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Heart, and then thou mayeft defie Scoffers, Atheifts, Papifts, and all
their Works. If they deride thee, let them mock on; thou wilt not
eafily be laughed out of thy Senfes, nor overcom by Mens Jeers to dif
believe what thou haft feen and felt. If they will not believe as thou
doft, yet thou shalt never be brought to play the Infidel as they do;
no more than ceafe to behold, and admire the glory of the Sun, be-
cauſe Birds of the Night, Owls and Bats, care not for looking on it ;
thou wilt never deny what thou plainly feeft, becauſe others do not
who have no Eyes. Sure I am, if they fee not what thou doft, it is
either becauſe they wink against the Light, or look off from it, or God
hath not yet in Mercy opened their Eyes, or hath in Judgment clofed
them up; If our Gospel be bid, it is hid to them that are loft.
2 Cor. 4. 3.
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SERMON XI
Whether the good Works of Believers be
Meritorious of Eternal Salvation? Neg.
Pfalm 62. 12. Alſo to thee, O Lord, belongeth Mercy: for Thou
rendreft to every man according to his work.
401
Here is ſcarce any fin more natural to us than Pride, and no
Pride worſe than ſpiritual Pride; it was the condemnation.
of the Devil; and ſpiritual Pride fhews it felf moſt of all in
thofe high and overweening thoughts we are apt to have of
our own worth and excellency: Though when we have done evil we are
filled with guilt, yet if we but think we have done well, we are tickled
with conceit; one while we are cónfcious we have offended God, ano-
ther while we are ready to believe we have obliged him. We can ſcarce
be enlarged in a duty, pray with any life or warmth, hear with atten-
tion and affection, but we are ready to take our Lords words out of his Mat. 25.
mouth, and greet our felves with a Well done good and faithful Servant.
And that too not only, as if the work were wholly our own, but as if
we had deferved fomething by it. We commonly contend with the
Papiſts about the Antiquity of our Religion; they bear us in hand that
theirs is the more ancient; for my part, I readily grant it in this fenfe,
that Popery, as to feveral of the chief points of it, is plainly the Re-
ligion of corrupt nature, and nature hath the ftart of grace in the beſt
of us.
Men are generally born with a Pope in their bellies, and they can
never be eaſed of him, till fome powerful conviction of the infufficiency
of their own righteoufnefs, and the impoffibility of meriting Salvation
by it, like ftrong Phyfick make them difgorge themfelves, and bring
him up: And if the doctrine of merits be in the Papifts only, their
Faith, yet it is in carnal Proteftants, their Nature, and in Saints them-
felves, may ſometimes be their temptation. And therefore, Chriftians,
though my preſent bufinefs lie mainly with them of the Romish Re- The moft vio-
ligion; yet do not you look upon your felves as altogether unconcerned; lent aflault Mr.
Cox ever had
from Satan was at his dying hour. when he was tempted to think that by his faithfulnefs in his Mi-
niftry, he had merited Heaven it felf. Vid. Melch. Adam, in vita Cnoxi. :
A aa
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402
Good works not Meritorious of Salvation. Serm. XI.
!
you
but remember that the fame Arguments which conclude directly againſt
the Pope without you, may at the fame time be levelled againſt the Pope
within you. And the truth of it is, that acquaintance with your felves,
and the conftitution of your own fouls, is the beft way to eſtabliſh
againſt the most dangerous errours of Popery, and the better you can deal
with that little young Antichrift in your hearts, the better you will be
able to defend your felves againſt that great old one at Rome. And that
I may help you fo to do as God fhall enable me, I have chofen this Text,
which I the rather fix upon, becauſe I find it in the head of a whole
fquadron of Scriptures, preffed by Bellarmine into the Popes fervice: his
Holiness his Commiffion you know can compel any Scripture to main-
tain the Catholick Caufe, though against its own confent. I thall en-
deavour in the progrefs of my difcourfe, to reſcue both this, and others
from the injury of an involuntary warfare, in which they are forced to
fight against that truth, which God commiffioned them to defend. If
we look into the body of this Pfalm, we fhall tnd the royal Pen-man of
it, once and again, declaring and profeffing his faith and confidence in
God, and him only, ver. 1, 2, 5, 6, 7: in defpight of all his enemies op-
pofition against him, over whofe power he doth triumphantly infult,
ver 3. as well as tax their malice, ver. 4. and perfwades others to the
like fixing their faith on God, ver. 8. labouring to take them off from
their falfe and ill-grounded confidences, whether in perfons or things,
either as wicked or vain, ver. 9. 10. and then lays down the reafons and
grounds of the boldness of his faith, Gods power, ver. 11. and his
mercy, ver. 12. one fhewing his fufficiency,and ability to overtop all thofe
enemies, and effectually to fave, the other his readiness fo to do for all
that do thus truft in him, and wait for him. The latter of thefe, Gods.
mercy, he fets forth by a moſt eminent inftance of it, that moft glorious
retribution he makes to thoſe that do believe and obey him. Also to thee,
O Lord, belongeth Mercy: for thou rendereft to every man according to his
work:
And fo the words do both affert that great Attribute of Mercy in
God,and prove it; the one in the former part of the verfe,To thee,O Lord,
belongeth Mercy: the other in the latter, for thou rendereft to every man
according to his work. The great day of recompenfing men according
to what they have done in the flesh, will be the moft ample proof, and
illuftrious manifeftation not only of the righteous, but merciful nature
of God.
Enquire we here what is meant by Work, and what by rewarding
men according to it.
1. By Work we are not to underſtand barely one individual work;
but (the fingular number being put for the plural) a plurality, or com
plection of works, of the fame kind, which altogether make up one
Antegral work. All the particular actions men do of the fame kind
are but parts of the great work they are doing, either for God, or
the
Serm. XI.
403
Good Works not Meritorious of Salvation.
چھ
the Devil, and fo are all included in it. And the mifcarriages of Gods
children, are fo many haltings in their courfe, fo many bunglings in their
work, which are blemiſhes in it, though not abfolute interruptions of
it.
But if it be farther enquired, what kind of Work or Works is here
intended? I anſwer, good ones, eſpecially; for in the rewarding of
them it is that Gods goodneſs and mercy fo greatly appears, when it is
plainly enough his juftice that is manifefted in the recompenfing of evil
ones. Or we may thus Paraphrafe the words; To thee O Lord be-
longeth mercy, in that thou rendereft to every man according to his
work, not only evil to them that do evil and have deſerved it, but good
to them that do good, though they cannot challenge it.
2. By rewarding men according to their works, (briefly, becauſe I
ſhall meet with it again) I underſtand Gods recompenfing men accor-
ding to the nature, or kind, or quality of their works: fuch as their
works have been, fuch fhall be their reward, Rom. 2. 6, 7, 8, 9. Who
will render to every man according to his deeds. To them who by patient
continuance in well doing feek for glory, and honour, and immortality,
eternal life. But to them that are contentious, and do not obey the truth,
but obey unrighteousness, indignation and wrath, &c. And fo the pro- Quia ta reddis
portion is between the kind of work, and the kind of reward. Where unicuique juxta
the work was good the reward fhall be futable; and where the work opera jua ; bona
bonis, mala ma-
was evil the reward will be anfwerable. Natural good the reward of lis: damnas
Moral, as natural evil the reward of Moral evil, Ifa. 3. 10, 11. If it be peccatores, re-
well with the righteous and ill with the wicked, who can fay but the re- maneras justos
ward is according to their works, though the righteous mans reward be 62. qui apud
Hierony. in Pf.
a thouſand times greater than his work? Here is therefore a likeneſs of illam eft 61.
quality between the work and the reward, but not a proportion of
equality.
+
qua
Eft igitur inter
Dour. The truth then we infer from the words thus explained, is opera premia
this, That the reward of good works is not deferved by them that receive litatis, non pro-
it: Or, That the beſt of men by their beft works, do not merit the portio equali-
reward that God gives them. If the confequence of this doctrine from tatis. Daven.
de justitia.A&.
the Text be queftioned, it may thus be proved. That which is meerly C. 60.
out of the mercy of the rewarder, cannot be for the merit of the
worker, Rom. 11.6. And if it be by grace, then is it no more of works,
otherwife grace is no more grace: But if it be of works, then is it no more
of grace, otherwife work is no more work. But the Pfalmift here affirms,
that the reward of good works is out of the mercy of the rewarder:
and therefore it follows, that it is not for the merit of the worker. And
fo I come to the buſineſs in hand, to fhew you that good works do not
merit eternal life, that being the reward fpoken of by the Pen-man of
this Pfalm. Here we muft,
1. Explain the terms of the Queftion.
2. Give you the State of it.
f
Aaa 2
3. Cop-
404
Serm. XI.
Good works not Meritorious of Salvation.
Bellarm. re-
quires to a
meritorious
work, that it
proceed from
one who is
fatis virtute.
De Juftific. I.
5. c. 10. Pet. 2.
3. Confirm the Truth.
4. Take off Objections.
5. Make Application.
1: For explication of the terms, it would be enquired into,
1. What is meant by good works? Anfw. Not to wrong our Ad-
verfaries, they themselves do generally underſtand fuch good works as
are wrought by them that are furniſhed with truth of Grace, or a fuper-
natural principle futed to, and productive of fupernatural actings: fuch
good works as are the vital actions of the new man, the motions of that
Divine nature whereof believers are made partakers. And indeed thoſe
works which proceed not from fuch a principle can be but equivocally
Amicus et gra- called good, as not partaking of the nature of that which is truly, i. e.
tus Deo, and fupernaturally good: And of thofe only we are here to speak, and not
then ex chari- of any fuch as are antecedent to the firft grace, or converfion of the
heart to God. But when we fpeak of thefe good works, we mean not
Only thofe of the fecond Table, works of juftice, Charity, Bounty,
though the Papifts like them beft, at leaft when done to themfelves:
This principle they muft needs be eminently good, which bring in good mony to the
panics Faith, Popes coffers, and good chear to the Priefts bellies: But we take them
withour which more largely and comprehenfively, for the duties of both Tables, and
no works are thoſe too not only external, or fuch as are performed by the outward
to be called man, but likewife for the inward actings of this fupernatural principle
good. Et which yet proceed no farther than the heart, fuch as the inward work-
facere, tamen ings of love, thankfulness, hope, joy, humility, patience, &c. And
quia fine fide in a word, all that good fruit of all kinds, which grows upon this
facit, nec bona good root.
junt vocanda.
I, 4.
always accom-
ft
bona videatur
Aug. in Pf. 31.
2. What we are to underftand by Meriting. What is the Original
fignification of the words Mereri and Meritum I fhall not ftand to en-
quire, but that which is moft in ufe in our prefent age, and which the
Papifts for the advantage of their caufe make moft ufe of, is expreffed in
Engliſh by deferving and defert. But if we look back to former times,
we fhall find thefe words taken in a far different fenfe by the Ancient
Fathers, (to fay nothing of Heathen Writers) than by modern Papifts.
The Fathers commonly take mereri, to merit, for the fame as confequi,
obtinere, to obtain, or gain, and meritum merit; for any good work
which according to Gods appointment is rewardable with eternal life:
though in the other, and more ſtrict acceptation of the word it be no
merit, as not being truly worthy of the reward; and fo to merit eternal
life is in their fenfe no more than to do thofe things which are the way
wherein eternal life is to be obtained. And this is evident in that they
apply the word Merit to thofe actions in which any real
defert, or proper worthiness of the reward, can never be
rationally imagined. Thus Auguftin frequently, one while
he tells us that the Worshippers of Devils are faid to Merit
certain temporal comforts:Elſewhere,that the Virgin Mary
Gultores dæmonum dicuntur me
Teri temporalia quædam folatia.
ria concipere et parere meruit
eum, quem conftat nullum habu-
de Civit. Dei. 1. 5. C. 24. Ma-
merited
Serm. XI.
405
Good Works not Meritorious of Salvation.
iffe peccatum. de Nat. & Grat.
C. 35. qui (de Paulo loquitur)
pro tot perfecutionibus it blaf
phemiis, vas electionis meruit
nominari. de Predict. & grat.
16. et paulo ante, dura cervic
electus eft, qui de fervitute de-
in illo populo qui ex omni Mundo
cem miraculis meruit liberari.
c.
intrare non mer
merited to Conceive,and bring forth Chriſt. And again, that
Paul by fo many perfecutions and blafphemies,merited to be
called a chofen veffel. And yet again that the people of Ifrael
had a ſtiff neck, for that they merited to be delivered from
their bondage by fo many miracles. And I find a paffage
cited of Auſtin, which, if merit be taken in the prefent
Popish notion, all the world cannot reconcile to fenfe.
Nullis præcedentibus meritis per gratiam dei meruimus
templa dei fieri, By no antecedent merits, we by the grace of God meri-
ted to become the Temples of God. And can a man merit without
merits? deferve without deferts? If he have no merits properly fo
called, he cannot properly merit to become the Temple of God; but
without merits he may obtain this favour of God. And yet more ftrange
is that expreffion, whoever is the Author of it, which fome tell us is
ftill fung in the Roman Ritualls, where fpeaking of Adams fin, it is faid Chamier. &
to be Falix culpa que tantum meruit habere redemptorem. An happy Rivet. Orthod.
tranfgreffion which merited fo great a Redeemer. And will any believe Cathol,
that Adams fin deferved fo well at Gods hands? Was Chrifts coming into
the World to redeem finners, the reward of fin, or the remedy againſt
it and yet the reward of it, it muſt be, if the word meriting be taken
in its proper fenfe. The fame way the word is taken by others of the Stilli terram
Fathers. If they, i. e. the Ifraelites (faith Ambrofe) did not merit to come rucrunt, qu'a
into the land, because they murmured against God: How fhall we merit to murmurati funt
come into Heaven, when we live fo like the Heathen? And Cyprian speak- contra Deum,
ing of Dorcas being raifed from the dead, she (faith he) who miniftred quomodo Nos
help to the afflicted Widows that they might live, merited to be called back mur intrare, in-
to life at the Prayers of Widows. In the fame Catachreftical way we differenter vi-
fometimes find the word ufed in the vulgar tranflation, Josh. 11. 20. we ventes, ficut
read it, That they might find no favour the vulgar hath it, that they in 4. ad Hebr,
might not merit any mercy. And Gen. 4. 13. My puniſhment is greater Que laboran--
than I can bear. Our Margin reads it, Mine iniquity is greater than that tibus viduis lar-
it may be forgiven but the vulgar, Mine iniquity is greater than that I gita fuerat fug-
fhould merit forgiveness. What can meriting in thefe places fignifie, but merait ad vitam
fidia vivendi,
obtaining a fignification very far differing from that in which the Papifts petitione vida-
now take it? Ufus is norma loquendi, Words are to be taken as they are arum revocari..
ufed and who knows not that words have their modes and fathions, Cypr. de Op,
as well as mens habits and manners? and fo thofe which are in faſhion Et non mereren
& Eleemof
in one age, are quite out in another, or taken quite in a different fenfe, tur ullam cle-
and fometimes the Metaphorical fignification of a word may be more mentiam.
in ufe than the proper; and we fhall make ftrange confufion in the na- Major eft inis
ture of things, if thoſe words which properly fignifie thofe things, be quitas mea
always taken in their proper fenfe. I infift the more in this, becauſe it merear.
is all the Anfwer I intend to the Teftimonies of the Fathers, which the
Papifts think to run us down with.
Cœlum merebi-·
Gentes. Amb.
quam ut veniam
But.
406
Serm. XI.
Good Works not Meritorious of Salvation.
But to pass from the word to the thing: if we enquire into the Pedi-
gree of this darling doctrine of the Papiſts, we may eaſily derive it
(to look no higher) from their Great-grand-fathers the Pharifaical Jews,
from whom they have received a great part of their Religion: The
Pharifees were for infallibility, and a Magifterial impofing ſpirit in mat-
ters of Confcience before the Pope was born; and the Rabbines were
for Tradition before there were any Papifts in the World: And as for
Merits, Camero cites a paffage out of Maimonides, where he ſays, That
Synag. Jud. & every man bath his fins, and every man his Merits, and he that hath more
Petr.Galetine. Merits than fins, is a juſt man, but he that hath more fins than Merits is
a wicked man. And that learned Author, as well as others, is of opi-
nion that the Apoſtle James hath an eye to this errour of the Pharifees,
when he fays, Chap. 2. ver. 10. That whoever offends the Law in one point
is guilty of all.
צל
201711
Vid. Buxt.
1. I. c. I.
Camero in
Matth. 19.3.
oper. 170.
Burgens, apud
Drus.
in a
Pharifæus qui
פרוש
set quod non
faur. 1. 1. c. I.
Luk. 18. 9. 8
16. 15.
Rom. 10. 3.
Others tell us of feven forts or degrees of Pharifees among the Jews,
one of which had its name from their profeffing to do all ftill that was
required of them, or asking, Was any more yet to be done? like the
dicit, quid de- young man, Mat. 19. 20. All these bave I kept from my youth, what lack
beo facere et fa- I yet? And indeed we need go no farther than our Saviours frequent
ciam illud, q.d. reflections upon them, and the Apoftles fmart difputations againſt them,
quid fieri opur in the point of juftification. But from whence foever the Papifts have re-
feci? Druf. de ceived this doctrine of Merits, thus they mannage it: Merit, fay they, is
trib. Se&. Jud. twofold, One out of Congruity, the other out of Condignity: The for-
1.2. c. 22. & mer is a work to which the reward is not due out of juftice, but out of
Hotting. The fome kind of decency, or congruity; or as fome of them fpeak, out of
the liberality of the perfon who accepts the work; fo that though the
work do not really merit the reward, and is not proportioned to it, yet
there is fome kind of meetnefs or congruity that it fhould be rewarded.
This kind of merit fome of them contend to be found in men while in
Di Alvar. de their natural ftate, in relation to that grace which is afterward bestowed
Auxil difp.59. on them, or wrought in them: But others of themſelves do as ftifly
Franc. Cumel. oppofe it, and maintain that finners cannot even in this way merit the
in 1. 2. &. I. firft grace, nor the pardon of their fins, and that believers when fallen
Thom. difp. 5. from grace (as they fuppofe they may) cannot merit their own recovery.
But this is not the Merit we are to ſpeak of; The other is that which is
out of condignity, which Durand diftinguisheth into two kinds: One
taken more largely for a work of that dignity or goodneſs which is ac-
cording to Gods appointment required in it, that it may be rewardable
with eternal life, and that is no more really than the gracioufnefs, or
fupernatural goodneſs of the Action, as proceeding from a fupernatural
principle, and ordered to a fupernatural end, which we acknowledge
muſt be in every good work which is capable of a fupernatural reward,
Eft actio volun- and is to be found in every truly gracious action. But there is a Merit
taria propter quam debetur alicui merces ex juftitia, fic ut fi non reddatur, ille ad quem pertinet reddere, in-
jufte facit, et eft fimpliciter ac proprie injuftus. Durand. ibid.
lea. 3.
In Sent.l. 2,
di&. 27. q. 2,
out
Serm. XI.
407
Good Works not Meritorious of Salvation.
1
out of Condignity in a more ftrict fenfe,which is defined to be Avolun -
tary action for which a reward is due to a man out of Justice, fo that it can-
not be denyed him without injustice. Others define it much after the fame
manner, viz. fuch an action as hath an equality of dignity or worth in Meritum ex
relation to the reward, which is therefore due to it out of justice. And pacto.
this is the merit we are to ſpeak of, to ſay nothing of that third kind ſome
add, Merit upon fuppofition of a promife, as when a reward is pro-
mifed to a man if he do fome work, which yet bears no proportion to
that reward, and for which antecedently to the promiſe he could not
challenge any, but ſuch a promiſe being made, he may, and conſequently
(fay they) may be faid to Merit.
The Queſtion then is between us, and the Papifts, Whether the good 2. The ftate of
works of believers, fuch as God doth reward in the future life, do truly the Queſtion.
and properly deſerve that reward, ſo that it is due out of justice, and God
ſhould be unrighteous if he ſhould deny, or refufe it? The modern Papifts Cum enim ille
generally affirm it. The council of Trent fo lays down the judgment ipfe Jefus Chri-
of the prefent Church of Rome, as to affert that good works do truly ftus, tanquam
merit eternal life, and anathematize any that fhall fay the con- caput in mem-
trary.
bra, et tanquam
vites in palmi-
tes,in infosjufti
ficatos jugiter virtutem infleat, que virtus bona ipforum opera femper on ecedit, comitatur et fubfequitur, et
fine qua nullo pacto Deo grata et meritoria effe poffent, nihil amplius ipfis juftificatis deeffe credendum eft, quo
minus plene illis quidam operibus que in Deo jacta funt, divine legi, pro hujus vite ftatu, fatisfeciffe, et
vitam eternam fuo etiam tempore, fi tamen in gratia decefferint, confequendam, vere promeruiffe cenfeau-
tur. Sefs. 6. Cap. 16. Siquis dixerit bominis juftificati bona opera ita effe dona Dei ut non fine etiam bena
ipfius juftificati merita, aut ipfum juftificatum bonis operibus & non vere mereri augmentum gratie vitam
eternam, &c. Anathema fit. Can. 32.
And though thofe cunning Fathers fpeak fomewhat darkly, and fo-
involve things, blending truth with error, as if they defigned to make
younger brothers of all the World belide, yet the great interpreter of
Counſel ſpeaks more honettly, that is more broadly, and plainly tells us, Andreċ. apud
That eternal bleſſedness is no less due to the good works of good men, than Champit,
eternal torments are to the evil works of wicked men. And that eternal
life is fo the recompence of good works, that it is not ſo much given of
Col freely, and out of Liberality, as it is out of debt: And that the nature
of Merit and grace not being confiftent, the reward is to be reckoned,
not as of grace but of debt. Now well fare Andredius for a plain deal-
ing Enemy; it is a commendable quality in any, but a rare one in a
Papil; the man faves us the labour of guelling at the Councils meaning,
had all ſpoke out like him, we ſhould more eatily have understood them,
and fewer would have been deluded by them: And yet not to wrong
any, other modern Jefuits are no lefs rigid in the point than this Author;
nay who among the apifts do not affert the worthinefs of good works
in relation to the reward, though they are not yet agreed from whence.
that
+
*
4c8
Serm. XI:
Good Works not Meritorious of Salvation.
Ratio meriti complete eft ex or-
dinatione voluntatis divine
illius actus ad præmium. Srot.
in Sentext. e. 1. dict. 17. &
paulo poft.
tali premio.
Altu voluntatis fue (Deus) or
dinando ipfum (actum buma-
num) ad premium, voluit ip-
fum effe meritum, qui fecundum
confideratus abfque tali accep-
totione divina, fecundum tri-
tam juftitiam non fuiffet dignus
Opera juftorum funt meritoria
vite eterne de condigna ratione
pacti, et operis fimul non qui-
dam quod fine pacto vel accepta-
tione non habeat opus bonum,ro-
Portionem ad vitam eternam.
Sed quia non tenetur Deus accep-
1 are ad illam mercedem opus
bonum, quamvis par et æquale
mercedi, nifi converfio interce-
dar. Bellarm. de juftif. 1. 5.
C I˜.
that worthiness ſhould arife: Some fay as (Bellarmine tells
us) from the promiſe of God engaging to reward them;
but thefe are few, and too modeft, and inded half Here-
ticks for their pains. Others fay from the intrinfick worth,
and excellency of the works themfelves, fetting afide the
confideration of the promife. Thefe are the impudent
chi'dren of Holy Church, fit Sons for fuch a Mother-
fe And yet the Cardinal himself comes little behind them,
if at all; he is of opinion, that the good works of righ-
teous men are worthy of Eternal glory, partly by reaſon
of their own proper goodness, and partly by virtue of Gods
promife; yet not fo neither (for he is afraid of ſpeaking
too diminutively of good works) as if without Gods
covenanting with the worker, and acceptance of the work,
it did not it felf bear an answerable proportion to eternal
life; but (only) because, Setting afide the promife, God is
not obliged to accept a good work to eternal life, though it be
equal to it. To thefe we may add others, who ſay good works
are worthy of eternal life, as they are tinta Sanguine
Chrifti, dip'd in Chriſts blood, dignified and commended
by his merits, from which they receive virtue and power,
to be themſelves meritorious. And fo our buſineſs is to
ſhew that good works do not on any account, either of
themſelves, and their own internal excellency, or of Gods promiſe,
or Chrifts Merits deferve eternal life. And fo we came to confirm the
truth.
Vid. Catech. Rom.p. 412.
Arg. 1. Good works are rewarded meerly out of Gods mercy and
Inter mercedem
it meritum eft grace, and therefore not out of mans merit. What more oppofit than
quidam refpe- Mercy, and Merit? Tit. 3. 5. Not by works of righteouſneſs, but of his
us mutuus &C mercy he faved us. What a man doth really deferve by his works, can-
ramque autem not be faid to be given him out of meer mercy and grace. But it is
babet quandam
oproft tonem ad from thence only that the beſt works of Gods children are ever rewar-
gratiam fiue do- ded with eternal bleffednefs. Thus the Text, To thee, O Lord, belongeth
num grauitam. mercy; for thou rendereft to every man according to his work. Were not
Janfen. Iprens. God infinite in mercy, the belt Saint upon earth would fall ſhort of a
de grat. primi
hominis. C. 16. reward in heaven. Jude 21. Looking for the Mercy of our Lord Jesus
Christ unto Eternal life. I Pet. 1. 13. Hope to the end for the
grace
that is to be brought unto you at the revelation of Jefus Christ. And Paul
prays for Onefiphorus, 2 Tim. 1. 18. That he might find mercy of the Lord
Es brnoipoegs in that day, the great day of retribution. The reward then that thefe
SvJÚVOLS AUTOY Saints expected, and would have others look for, is one given them out
δὲ άφορος
κινδύνοις
παραβάλλων δια
χρισὺν ἀπὶ ἐλέγ
σώζηται, πουν ῷ μᾶλλον ἡμεῖς.
Ἐι μὴ ἐλέῳ καὶ φιλανθρωπία ἔλθοι κρῖναι, αλλ' ἀκριβῆ ποιήσαθαι τὴν ἐξέτασιν, πάντας ὑπευθύνες ευρήσει το άντωσο
Chryfoft. in Pfal. 130.
of
Serm. XI.
409
Good Works not Meritorious of Salvation.
>
Neque fervatus (et) ex mifere-
cordia, cui tam fint poft cam
miferecordiam neceffaria merita,
ut poſſit illa abfque his fieri irrita.
Cham. Panch. I. 14. C. 14. T0.3.
of Mercy. Men never need mercy more than when they come before
Gods Tribunal, and even there when they look for the reward of their
good works, they muſt expect it from the mercy of the Judge. So Ne-
hemiah did, who after making mention of fome of his good works,
and praying that God would remember him for them, chap. 13. ver. 14.
he farther prayes that God would fpare him according to the greatness of his
mercy, ver. 22. Now when is it that Nehemiah defires to be ſpared,but
then when he expects his works fhould be rewarded? Gods fparing
extends even to his judging. Gods remembring him for good, ver. 31.
his not wiping out his good deeds, and his fparing him, all proceed from
the fame mercy of God. But eternal life (fay the Papifts) is afcribed Exc.
to Gods mercy, not that it is not truly, and properly the reward of
mans Merits, but that thoſe merits themſelves are the fruits of Gods
mercy. To which we may eafily reply, that if God do out of his mer- Anfw.
cy fave us, and out of mercy remember us for good, and reward us ac-
cording to our work, then it is clear that he doth not only enable us
out of his mercy, to do thofe good works which tend to Salvation. It
is one thing for a man to be faved, another thing to be put into a way
of Salvation by being enabled to work for it.As it is one thing to crown a
man for conquering,and another to give him weapons&teach him to fight.
God could not be truly faid to fave any man, if he only
gave him grace to work in order to it:Nor to fave him out
of mercy, if for all that mercy he muſt ſtill be faved by his
merits,and without them,might fall ſhort of Salvation.
Arg. 2. Eternal life is the gift of God, and therefore
is not deſerved by our good works, Luk. 12.32, It is
your Fathers good pleasure to give you the Kingdom. Rom.
239 The wages of fin is death, but the gift of God is
eternal life. That therefore Eternal life is a gift none
can deny, that will not deny the plain words of Scrip-
ture: And that then it will follow, that good works do
not deferve it, will appear by the oppofition that there is
between a free gift, and a due reward: that which is of
grace is not of debt, and that which is of debt is not of
grace, Rom. 11.6. What I owe, I cannot be faid proper-eterna,
ly to give, and what I properly give, I cannot be faid to
Owe. So that if God properly gives Eternal life, he can-
not be faid to owe it, and if he do not owe it, I am fure
we do not deferve it. So much we fee in the Apofiles grat. & 15. Arb.
Antithefis, the wages of fin is death; death is truly and properly the
wages of fin, as being deferved by us, and it is juftice in God to give
as our defert. But he doth not fay, Eternal life is the wages of our righ-
teouſneſs or works, but the gift of God, as being free, and altogether
undeferved by us. Osona, Stipendium, he alludes to the pay that was
given to Souldiers in the Wars, and for which they had ferved. Luk.3.14..
B b b
6.
EudoxnTe.
Sti endium peccati mors. Recte
ftipendium, quia debetur, quia
digne retribuitur, quia merito
redditur deinde ne juftitia hu-
mana de humano fe extollerat
retulit, tipendium juftitie vita
bono merito, &c. non e contrario
æterna, fed Dei gratia vita eter-
na. Aug contra Pelag. Epiſt.
105.
ut intelligeremus, non
Malluit dicere gratia Dei vita
pro meritis noftris Deum nos ad
vitam æternam, fed pro fua mi-
feratione perducire. Aug. de
Ba
•
1
410
Serm. XI.
Good works not Meritorious of Salvation.
them both.
Lak. 7. 42.
Be content with your wages apïde rois favíos pav. But Eternal life he
When they
calls the free gift of God, fuch an one as is given, eros out
had nothing to of grace, as Souldiers fometimes were wont to have gifts, donativa
pay he frank- largeffes, given them over and above their pay, as we know was the
Ïy forgave
frequent practice of the Roman Emperours to do, unto which it is not
unlikely that our Apoftle may allude in the latter part of the verſe, as
well as he plainly enough doth to their pay in the former. The Apoftle
mudian want to doth not fay eternal life is your wages (fays Theophylact) but Gods gift,
De ama to zo- for you receive not the compenfation, and remuneration of your labours, but
aussen my artido all theſe things come by grace through Jefus Chriſt.
ἐχαρίσατος
ἐκ εἶπεν ἡ ἀντιο
ет над у
Zá
251
σιν πόνων ἐλάβε
TE, ama den
severo & xes
ταῦτα πάντα
no8. In Sext
c. ad Rom.
Exc…….
Anfw.
Arg. 3. Eternal life is given to believers by way of Inheritance,
and therefore not by way of Merit, Eph. 1.14, Which is the earnest of
our inheritance. Rom. 8. 17, If children, then heirs, beirs of God, and
joynt heirs with. Chrift. Heb. 1. 14. Who shall be heirs of Salvation. This
none can deny.And that it follows that if they be heirs of glory,they have
it not by the merit of their works, we fee by Tit. 3.5, 7. Not by works.
of righteousness, &c. that being justified by his grace we should be made
heirs, &c. Gal. 3. 18. If the inheritance be of the Law it is no more of
promife, but God gave it to Abraham by promife. To have eternal life by
the Law and by works, is oppofed to our having it by promife, and by
inheritance. And this may be farther confirmed; for if a believer merit
his inheritance, then either he doth it by works done before his Adop-
tion, which Papifts themſelves will not fay, who acknowledge eternal
life not to be the wages of fervants, but the portion of children, and
that merits cannot be in any who are not reconciled to God, and accep-
ted of him: Or elſe it must be by works done after a man is adopted;
but that cannot be neither, becauſe whoever merits, doth thereby acquire
a right to ſomething to which he had none before, whereas every be
liever hath a right to the heavenly inheritance by his very Adoption, and
before thoſe good works be wrought, whereby it is pretended he merits
it. Rom. 8. 17. If children, then heirs, &c. But fay the Papifts, be-
lievers have a right to heaven by their adoption, yet muft merit the
actual poffeffion of it.. It is fubtilly diftinguiſhed: as if an adopted.
perſon had not a title to the poffeffion of the inheritance the very firft
moment he is adopted, or as if a man might have a right to heaven,
and yet not have a right to the poffellion of it. We acknowledge that
obedience is required in a Son before he come to poffefs his Inheritance,
yet that obedience though antecedent to his poffelling that inheritance,
is only the way in which he is to come to it, and the means whereby he
is to be fitted for it, but is not meritorious of it; there is no right to the
Inheritance required by his obedience which before he had not, though
farther fitness for, and futablenefs to it there may be.. The Ifraelites
were to fight, and fubdue their enemies ere they poffeffed the promiſed.
Land, but their right to the poffeffion of it they had before by the pro-
mife; and who can fay that they were worthy of it meerly becauſe they
fought for it?
?
Arg. 4
Serm. XI.
411
Good Works not Meritorious of Salvation:
K
Arg. 4. Believers owe all to God, and therefore can merit nothing
of him they owe all to God, both as being his fervants to whom
they are bound, and his beneficiaries who have received all from
him.
afermoinois Eph.
1. They are his fervants, Luk. 17. 10. Say we are unprofitable fer.
vants. Cor. 6. 19, 20. Ye are not your own, for ye are bought with a
price; what that price is Peter tells us, i Pet. 1.18, 19. not corruptible
things, gold, filver, but the precious blood of Chrift, &c. All the Crea-
tures are his fervants, becauſe made, and employed, and maintained by
him but believers are more efpecially his fervants, becauſe they are
redeemed by him too, from being fervants to fin and Satan (by whom,
though they were never rightfully Servants, yet they were held in bon-
dage) and purchaſed by him to be his own poffeffion, his peculiar people,
and to do his work, to be zealous of good works, Tit. 2. 14. I fuppofe 1. 14.
none can deny Believers to be as much Gods fervants, as any mans fer-
vants are his, and that he hath as abfolute a dominion over them, as men
ever can have over thoſe which are theirs, being bought with a price
as well as any. Now who knows not that fervants are fo their
Maſters, that they are not their own, not ſui juris, cannot command
themſelves, not difpofe of themſelves, or their time, or their work;
all they have, and all they do is their Mafters. Believers then being
thus Gods fervants have nothing, do nothing but what belongs to their
Lord, and fo can deſerve nothing at his hands by all the fervice they can
do him, feeing they owe it all to him; who indeed deferves any thing
for doing what he is bound to do, and deſerves puniſhment if he do not
do? And therefore if God rewards his fervants, he doth it out of his
liberality, and becauſe it pleaſeth him to reward them, not that any
thing is due to them; and if he never ſhould reward them, never had
promiſed them a reward, yet ftill they being fervants were bound to do
his work. Hence our Saviour in that 17. of Luk, bids his Difciples
when they have done all that is commanded them, or fuppofing they could
and ſhould do all, yet even then to acknowledge themſelves to be but
unprofitable ſervants, not only unprofitable to God, (fo much the Papifts
will grant) but unprofitable to themſelves, in that being bound by the
condition of fervants to obey their Lord, they could not deferve fo much
as thanks, ver. 9, much lefs a reward. And fo in a word, if God give
believers any thing it is grace, if nothing it is not injuftice. He that
would deferve any thing of his Maſter muſt firſt be made free; Manu-
miffion must go before Merit.
M
2. Believers owe all to God becauſe they are his beneficiaries, and
have received all from God, 1 Cor. 4.7. What hast thou that thoй haji
not received? It is God that worketh in you to will, and to do of
his own good pleasure. Phil. 2. 13. Not that we are fufficient of our
felves, to think any thing as of our felves, but our fufficiency is of God.
2 Cor. 2. 5. And indeed Papifts themſelves dare not in plain terms deny
B b b 2
it,
412
Serm. XI.
Good works not Meritorious of Salvation.
Nullus autem homo prius fecit
Pro Deo, ipfe enim Deus in qua-
libet motione et fattione eft pri-
libet motione et fattione cft pri-
mus motor et factor. Bradw.
de caufa Dei. p. 343.
Et illud quod fumus, et quod ha-
bomus, five fint actus boni, five
babitus, feu ufus, totum eft in
nobis ex liberali:aledivina,gratis
dante, et confervante. Durand.
in Sent. LI. dift. 27. q. 2.
Omnes operation's noftræ et me-
rita funt dona Dei.Gregor. Ari-
min. in Sent. l. 1. diftinct. 17.
q. 1. Art. 2.
Totum quod eft hominis bonum cft
a Deo Aquin. fum. 1. 2. q.
1 4 Art. I.. :
7
2:
it, but in words confefs it. And the more ancient, and
founder Schoolmen roundly affert, all the good we do,
is before-hand with God in doing any thing for God, but God
as well as enjoy to come from God. No man, fays one,
bimſelf in every good work, and motion is the first mover
and doer. And, whatever we are (faith another) what-
ever we have, whether good actions, or good habits, or the
use of them, it is all in us out of the liberality of God freely
giving all, and preferving all. And yet another, All our
good works and merits are Gods free gifts. He calls them
merits, and yet in that very place difputes againſt the con-
dignity of merits, with this very Argument we have in
hand. And though it be true, that the good actions we
do are ours as they are wrought by us, and come from us,
yet all that is good in them is of God, and they have no
more goodness in them than what they have of him.
Now then hence it will follow that men can deferve nothing of God,
Rom. 11.35. Who bath first given to him, and it shall be recompenfed to
him again? They that have not first given to. God fomething which is
their own, fomething which they never received from hin, cannot ob-
lige him to recompenfe them. And indeed it is contrary to common
fenſe, that a man ſhould deferve any thing of another by giving him
back what he received from him, and fo that God fhould be a debtor
to us for thoſe very good works which himfelf hath
si Deus dat anima charitatem wrought in us. Thus fome of the Papifts themſelves
gratis donat,et nullus diceret quod
argue. If God, fays one, gives a foul grace, he gives it
freely, and no man will say that because he hath given him
one gift, be ows him another, therefore when God freely
gives a foul charity, he is not confequently bound to give
it glory. Nay the other go farther, and argue that the
more good a man doth the more he receives from God,
(feeing it is of God that he doth that very good) and
therefore is ſo far from obliging God by what. he doth,
that he is himſelf more bound to God. And indeed it is a clear cafe,
that the more a man ows to God, the lefs capable he is of deferving any
thing of God, but the more good a man doth the more he ows, becaufe
the more he doth the more he receives, and confequently the belt Saints,
that do moft, feeing they likewife receive moft, muft needs owe moft;
and therefore merit leaft. Indeed did they do their good works meerly
in their own ftrength, and without receiving grace from God, ſo that
they could call their works purely their own, more might be faid in de-
fence of Merits; But when no believer in the World ever doth one jot
of good more than what he is enabled by God to do, and which God
works by him; it follows that ſtill as his works encreaſe, fo his receipts
encreafe, and as they grow, his merits (to fpeak fo for once) abate,
ex eo quod Deus donet aliquod
munus alicui, fiat ei alterius mu
meris debitor, ergo cx eo quod
gratis dat anime charitarem,
non debetur confequenter etiam
gloria. Arimin. ubi fupra. Vid.
Pradward. & Durand, ubi
fupra.
he
Serm. XI.
413
Good Works not Meritorions of Salvation.
he being in every good work a new debtor to God for the grace whereby
he did it.
Arg. 5. The good works of believers are imperfect, and therefore
they cannot merit by them. How can a man merit any reward of the
Lawgiver by doing that which doth not answer the Law, which requires
not only good works but perfectly good ones? He doth not deferve his
wages that doth not do his whole work, and do it as he thould. Or
how can a man deferve a reward by thofe works which deferve puniſh-
ment? Can he deferve the blefling and the curfe at the fame time, and
by the fame works? But imperfect good works, though the imper-
fection of them be not actually imputed, and what is good in them be
accepted, yet as imperfect, and falling fhort of the demands of the Law,
do deferve the Curfe; for, Gal. 3. 10. Curfed is every one that continues
not in all that is written in the book of the Law to do it. And the per-
fection of good works as well as the works themſelves is one of thoſe
things which are written in the Law, Luk. 10. 27. Thou shalt love the
Lord thy God with all thy heart, &c. Now that the good works of be-
lievers are imperfect, not only altogether, but each of them in parti-
cular, how clear is it to any that ever really exercife themfelves in
them? Where is there the Saint in the world, but hath fome fins min-
gled with his good works? Who ever holds on in fo conftant a courfe
of obedience and holiness, but that the good he doth is interrupted with
the mixture of fome evil? There is not a just man upon the earth that doth
good, and fins not, fays Solomon Ecclef. 7. 20. And if we say we have no
fin we deceive our felves, and the truth is not in us, faith St. John, 1 Joh.
1. 8. And David who was as holy as airy Papift upon earth, fpeaks for
himſelf, and all the world befides, that if God thould mark iniquity,
none could stand, Pfal. 130. 3. And though our Adverfaries tell us here
that the intermixture of fome venial fins, with the good works of the
Saints, doth not hinder their perfection, nor meritorioufnefs, and that
their fins are no other that believers may as they walk toward heaven,
have a little duft fall upon them, but do not wallow in the mire; that
they do but turn afide in Gods ways, not turn their backs upon them,
but halt in them, not forfake them, but fquint a little on the World,
not turn their faces wholly toward it. Yet this will not fuffice till they
can ſolidly eſtablith the diftinction of mortal fins, and venial upon Scrip-
ture foundations, which they never can till they have made an Index ex-
purgatorius upon the Bible it felf, and fentenced the holy Penmen of it
as Authores damnatos, condemned them for making thofe fins mortal
which they themſelves would ſo fain have only venial. No nor after
they have done that, till they can produce. fome one Saint who hath lived
all his days without ever falling into any one of their mortal fins. Let
them ranfack their whole Colledge of Cardinals, fearch all their Re-
ligious houfes, examine Peters Chair it felf, and they fhall not find
one that dares (and Proteftants will not) pretend to be wholly with-
Exc.
Anfie
our,..
414
Serm. XI.
"Good Works not Meritorious of Salvation.
**
out, or free from fome or other of thofe fins, which they themselves
count Mortal.
3
And if we look to the good works of the Saints in particular, we fhall
find ſome defectiveness in every one of them, the beft proceed but from
an imperfect principle; the new nature, which, in believers during
their prefent ftate, is but in its growth, not come to its full maturity;
it fhall be made perfect, and therefore is not yet perfect. God promifes
that believers ſhall grow in grace, Pfal. 92. 12, 13, 14. The righteous
fhall flourish as the Palm tree, and grow like a Cedar in Lebanon. They
are commanded to grow, 2 Pet.3. 18. Grow in grace. It is their en-
deavour to grow, Phil. 3. 12, 13, 14. They reach out to things before
them, and press forward, &e. And it is their priviledge that they do
grow, 2 Cor. 4. 16. Their inner man is renewed day by day. And there.
is no time of a Saints life in which it is not his duty to grow in grace;
the command obligeth them all as long as they are on this fide heaven.
But if grace were come to its full perfection, there would be no more
need of growing in it, no more obligation fo to do. Befides, there is
no Saint, but as he hath fome grace in him, fo he hath fome remainders
of corruption too, fin dwelling in him, as well as Paul had, Rom. 7. 17,
the Law of the members as well as the Law of the mind, ver. 23. fleſh.
as well as fpirit, Gal. 5. 17. As one principle which draws him off from
fin, ſo another, which inclines him to it; as one which
puts him upon
good, fo another which makes him in fome degree averfe to it, as fome-
thing which makes him do the work, and in fome meaſure as he ſhould;
fo fomething which checks and cools him, and makes him not do it
altogether as he ſhould. Now from hence arifeth a double imperfection
in the beſt works of the Saints: One is a want or failing of that intenſe-
nefs, or thofe degrees of goodnefs, that height and excellency of it
which the Law of God requires; for where the principle it felf is not
fully perfect, the actings of that principle cannot but be imperfect; the
effect can be no better than the caufe: The other is the adherence of
fome evil to the work, fome fpot or ftain cleaving to it: as fin dwells in
the fame foul, the fame mind, the fame will and affections with grace,
fo it mingles it felf with the actings of grace; there being fomething
of mud in the fountain, it dirties the ftream; the veffel having a tang,
derives it to the liquor that runs out of it; there being fomething of
venom in the flower, it infinuates it felf into, and mingles with that
fweet vapour that comes from it: fo that upon the whole every act of a
Saint is fome way or other defective, and blemiſhed, and comes fhort
of a legal accuratenefs, and therefore is not able to abide a legal trial:
that any are at all accepted with God, it is upon the fole account of
Jefus Chrift, 1 Pet. 2. 5. Him we find, Rev. 8. 3. offering incense with
the prayers of the Saints, and his Type the High Prieft, Exod. 28. 38.
Bearing the iniquities of the holy things which the children of Ifrael bal-
lowed in all their holy gifts. And fure then if the good works of be-
lievers
Serm. XI.
415
Good Works not Meritorious of Salvation.
1
lievers are accepted for Chrifts fake, they are not rewarded for their
own; their goodneſs cannot deferve a recompence, when their infir-
mities need a covering: their weakneſs argues their not anſwering the
Law, and if they do not answer it, they cannot deferve to be rewarded
according to it.
Arg. 6, Believers need forgiveneſs of fin, and therefore cannot
by all their good deeds merit life. That they need forgiveness is plain
not only by the former Argument, (in that there is no man ſo full of
good works, but he hath fome fins mingled with them; and there are
no good works in this life, fo full of goodneſs, but they have ſome mix-
ture of evil too.) and by our Saviours command to pray for pardon,
and that daily, Mat. 6. 12. Forgive us our debts. But likewife by the
practice of the Saints in Scripture, Pfal. 25. 11. Dan. 9. 19. 1 King. 8.
34, 36. and the practice of the Papifts themſelves; How many Pater ·
Nofters, and Kyrie Eleefons, do they daily fay? The verieft Saints among
them confefs their fins, and pray for pardon. The Pope himself, for
all his Holiness, and his pardoning other mens fins, yet confefſeth his own.
Now if Saints themfelves need forgivenefs, how do they deferve Hea-
ven? How can the Confcience of fin, and the merit of life confift to-
gether? He that prays for pardon confeffeth himſelf a finner, and he
that owns himſelf a finner, acknowledgeth himſelf to be worthy of
death; and if he be worthy of death, how is he worthy of life? If he
deſerve a puniſhment, fure he doth not at the ſame time deferve a re--
ward? If they thall fay, that they pray only for the pardon of venial
fins, it fignifies little; they had as good keep their breath for fomething
elfe, feeing after all their feeking the forgiveness of them, yet they mult
be fain to expiate them hereafter in Purgatory: And if they do by their
venial fins deferve Purgatory, how do they at the fame time merit
Heaven? And therefore either let the Papifts ceaſe to pray for par-
don, or to pretend to merit. To beg forgivenefs, if they do not:
indeed fin, is to mock God, and to pretend to merit if they do, is to
mock themſelves.
Arg. 7. The good works of believers are not commenfurate and
equal in goodneſs, and value to eternal life, and therefore. cannot de-
ferve it. Common fenfe will evince the truth of the confequence. Who
can ſay that fuch a work deſerves ſuch a reward, if it be not equal in
worth, and value to it, any more than that fuch a Commodity deſerves-
fuch a price, if it be not of equal worth with it? And Papifts themſelves
grant as much; Aquinas makes the juft reward of a mans labour, and Vid.'1. z. qu
the price of a thing bought to be both alike of Juftice, and requires an 114. Art:1
equality wherever ſtrict juftice is. And that the good works of the Saints
are not equal to eternal life, unleſs they be grown better than they were.
in Pauls time, is clear by Rom. 8. 18. For I reckon, that the fufferings of
this prefent time are not worthy to be compared with the glory that shall be
revealed in us : And if the ſufferings of the Saints are not worthy of their
glory,
416
Good Works not Meritorious of Salvation.
Serm, XI.
Exc.
Info.
Arift. Eth. I. 8.
glory, fure none of their other works are; their fufferings, (wherein
they are not meerly paffive, but active too, for they chufe to suffer affli-
Etions, Heb. 11.25.) being fome of the moſt excellent of their works,
and in which moft grace is exercifed. The Papifts common Anſwer is,
That the good works of Believers as they come meerly from them, and
their free will are not worthy of, or equal to their glory, but yet that
they are fo as they proceed from grace, a fupernatural principle in their
hearts. But we have feen before, that that very principle though ex-
cellent, noble, divine as to the nature of it; yet in refpect of its degrees,
is but imperfect, and therefore the actings which proceed from it muft
needs be fo too, there being fuch a mixture of fin in the heart where
grace is feated, it mingles it felf with the actings of grace in our works.
And how then can we fay that an imperfect work deſerves a full reward?
That the poor lame performances of believers are equal to that abun-
dant glory, which God in his goodneſs hath prepared for them?
Arg. 8. Believers cannot recompenfe to God what they have already
received of him, and therefore cannot by all they do merit any thing
of him. They that are debtors to God can by no means make him a
debtor to them; when they owe him fo much, he can owe them no-
thing. Debt to God muft be difcharged before any obligation can be
laid upon him. And that Saints cannot recompenfe God for what they
have received of him, is clear by what was faid before, for they have
received of him all they are, all they have, all they do, their being,
their powers and faculties, their good inclinations, principles, actings.
And what can a man return to God which may recompenfe him for all
theſe? It is a known faying of the Philofopher, That no man can requite
God, or his Parents. And indeed if a Son cannot return equal to his
Father for the being he hath received from him, though but fubordi-
nately to God, much lefs can he recompenfe God himſelf for that, and
all elfe which he hath received from him. But deferving a reward at
Gods hands, eſpecially fuch a one as we ſpeak of, is much more than
meerly to requite him for what he hath done for us, and therefore fuch
a reward, by all our good works we can never poffibly merit. I conclude
this with that of Bradwardine, God hath given to and for
man, miferable captive man, man obnoxious to eternal
flames, himself made man, fuffering, dying, buried, that
he might redeem him, and he promiſeth, and giveth him-
felf wholly to be enjoyed by man as his great reward, which
infinitely exceeds any meer man: And confequently all
his power, all his holiness, all his good works. What
Saint on earth can requite God for giving himſelf for him,
and how then can he merit the enjoyment of God? If the
firſt be above his requital, I am fure the other is above his
amori tuo meipfum totum, qui me defert.
Deus dedit homini, & pro mifero
homine,& captivo, Flammis
Perpetuis obligato, feipfum incar
natum, paſſum, & fepultum, in
precium temporaliter redimendo ;
Fromittit infuper & dat feipfum
totum in præmium feliciter con-
fumendo, quod excedit quemlibet
Purum hominem infinite. Bradw.
P. 345.
Cerce domine qui me fecifti, debeo
redemifti, debeo meipfum totum: imo tantum debeo amori tuo plus quam meipfum, quantum en es major me,
pro quo dedifti cipfum, & cui promittis teipfum. Anfelm. apud Bradw. ibid.
1
Arg. 9,
Serm. XI.
417
Good Works not Meritorious of Salvation.
*.
Arg. 9. He that deferves any thing of another muſt do ſomething
whereby that other hath fome benefit or advantage, for no man can be
faid to merit at anothers hand, by doing that which is advantageous only
to himſelf. But Believers, by all they do, profit themſelves, if any, not
God; they bring no gain, make no addition to him,it is their own good,
their own happineſs they farther and advance by all their holiness and
good works, but not God's, who is ftill, after all the good Works of all
the Saints on earth for thefe 5000 years and upwards, the fame he was
before: All their mites have added nothing to his Treaſures, all their
drops nothing to his Ocean. Job 22.2. Can a man be profitable to God
as a man that is wife may be profitable to himself? ver. 3. Is it gain to him
that thou makeſt thy ways perfect? And therefore it muſt needs follow,
that Believers by their good works deſerve nothing of God.
Arg. 10. The Popish Doctrine of Merits highly derogates from the
honour of God and Chriſt, and therefore is not to be admitted.
r. It derogates from the glory of God;
1. In his Liberality, for God is the moft liberal giver, Jam. 1. 5. Eve
ry good, we ſay, by how much the greater it is, ſo much the more com-
municative it is, and God being the greateft good, muſt needs be moſt
communicative, moft liberal, and that too to fuch an height, as nothing
can be conceived more fo. Now he that gives freely, is more liberal,more
generous, more communicative, than he that gives out of debt, or on the
account of defert, and therefore that moft free and liberal way of giving
muſt be afcribed unto God, as moſt futable to him, and we cannot fay
that God gives any thing to his Creatures out of debt, but we diminiſh
the glory of his liberality.
22
2. In his Liberty. It is a fubjecting him to his Creature. He that
ows any thing to another is ſo far forth fubject to him; the borrower is Prov. 22.
Servant to the lender. He that gives all freely, is more free himſelf, than
he that gives only becauſe he ows it. And therefore if God be a debtor
to man, and bound in Juftice to reward him, he doth not act fo freely
as if no fuch obligation lay upon him.
7 =
2. It derogates likewife from the glory of Chrift, becaufe from his vid. Cham.tom.
Merits. Whoever merits any thing, acquires thereby a right to that iert. 1.14.0.20.
thing which before he had not, either in whole or in part. A day-la-
bourer hath no right to his wages, but by his work, and till his work be
done cannot challenge it; and fo if Believers merit eternal life, they do
by their works get a title to it, which before their working they had not:
and if they do by their works acquire a right wholly to eternal life, then
Chriſt hath not at all merited it for them; if in part they merit it,
then Chrift hath but in part merited it for them; and fomething there
is in eternal life which Chrift hath not merited. And it is in vain to
ſay that Chriſt hath merited for the Saints a power of meriting, and
that it is more for his glory to enable them to do it, than to do it wholly
himſelf. For, befides that, the Papiſts can never prove that Chrift hath
Ccc
merited
Exc,
+
Aufw.
418
Good works not Meritorious of Salvation.
Serm. XI.
merited any fuch power för Believers, it is really more for the honour
of his bounty to purchaſe all for them himself, than to enable them to
it. As he is more bountiful who gives a man a great eftate out of his
own proper goods, than he that enables him to get an eftate by his labour
and induſtry.
Indeed Bellarmine fpeaks plainly, that God would have his children
merit Heaven, becauſe it is more for their honour than to have it given
them. De Juftif. 1.5. c. 3. So little is his eminency concern'd for God's
glory, as zealous as he is for the credit of the Saints: methinks he might
have remembred, that what is given to the one is taken away from the
other; and if it be more for the Saints honour to have their inheritance
by way of merit, yet it is more for God's glory that they have it as a
gift...
Other arguments might be added, but I had rather mention enough.
than all.. I have been larger in thefe, becauſe, though fome of the
more learned among the Papifts place the meritorioufneſs of good
works upon fomething elfe than the intrinfick excellency of them,
yet this is the moſt popular and dangerous error among them; the vul-
gar fort not underſtanding the diftinctions and niceties of fome few
Scholars, are more apt to believe their good works to be of their own.
nature, and for their own excellency meritorious. More briefly there-
fore of the reft. Bellarmine bears us in hand, that the compleat meri-
toriouſneſs of good works arifeth from the addition of God's promife
to them; fo that they which would not have merited eternal life other-
wife, (though proportioned to it, if he may be believed) yet the pro-
mife being made, are truly worthy of it.
Againſt this we argue that if the acceffion of the promiſe make.
good works to be truly meritorious, then it must be either becauſe the
promiſe makes good works better, more excellent and noble than they.
would have been, had no fuch promiſe been made; or elſe becauſe (which
is this Cardinals notion) the promife obligeth God in juſtice to reward
them, which without it he were not bound to do.
1. But the addition of God's promiſe doth not raiſe the rate of good
works, not ennoble them, nor add any intrinfecal dignity or worth to
them, nor make them in themſelves better than they would have been if
fuch a promiſe had not been made, the promife being fomething extrin-
fecal to the works themſelves, &c. From whence therefore they can re-
ceive no new degrees of inward goodneſs or worth. The proper for-
mal excellency of a good action arifeth from its conformity to its rule,
the rightneſs of the principle from whence it proceeds, and to which it
is directed: if therefore it proceed from a fupernatural principle, and
be referred to a fupernatural end, and be in other things agreeable to its
proper rule, which is the command of God, and not the promife; (for,
that though it be an encouragement to work, yet is not the rule of our:
working) it hath all in it that is neceffary to the effence of a good work,
whether
Serm. XI.
419
Good Works not Meritorious of Salvation?
'
ductive; imo
whether any promiſe be made to it or not. Indeed, the more high and
intenſe the principle of Grace is from whence it proceeds, and the more
directly and exprefly it is ordered to its end, and the more exactly it is
conformable to its rule, the more good, the more gracious it is; but the
adding of the promiſe makes it not one jot more gracious, more intrin-
fecally worthy had God never made any promife of rewarding the
good works of Believers, yet they would have been as good as now they
are. Nay, I meet with a School-man that fays, if the promife make Nec illa pro
any alteration in the nature of a good work, it is rather by diminiſhing miffio facit opus
melius, ut patet
from its goodneſs than adding to it; fo far as it may be an occafion of
per fubftantiam
a mans acting lefs out of love to God, and more out of love to himſelf. operis, & per
However did any new goodneſs accrew to a good work by the acceffion omnes ejus cir-
of God's promife, it would follow, that the leaft good work of a Saint cumftantias in-
fhould thereby be fo elevated and raiſed in its worth and value, as to be
forfitan minus
made equal to the greateft; the giving a cup of cold water to one of bonem; facit
Chrift's Difciples, fhould be equal to a mans laying down his life for enim intentio
Chrift; for they which agree in fome third, agree between themſelves; nem minus fin-
(as the learned Biſhop Davenant argues) and fo if the giving a cup of prius operaba-
ceram ; quienims
cold water to a Diſciple of Chrift, be by God's promife made equal to tur pure propter,
eternal life, dying for Chrift being no more, even after the accellion of Deum folum,
the promife, they must be both equally good, and (in the Papifts ftile) nunc forfitan
operetur propter
equally meritorious actions, becauſe both commenfurate to, and merito- retributionemA
rious of the fame reward. Nay, fuppofing God fhould promife eter- promiffam.
nal life to a meerly moral work, which had no fupernatural goodneſs in Bradv. de
it, or to an action in it felf indifferent, yet that action, though not gra- Caufa Dei, l.
P.
cious in it ſelf, ſhould be of as great dignity and value as any the beft 339.
Que conveni-
and moſt ſpiritual action what-ever; for the beft action cannot be ima- unt in aliquo
gined by Papifts themſelves to deferve any more than eternal life, and tertio conveni-
even a meer moral or indifferent one would by the help of the promife unt interfe. De
just. actu. 6.
deferve as much, and yet the Papifts acknowledg that none but gracious 63.
ones can deferve it. And how abfurd would it ſeem in the things of
this life, for a promife or contract thus to raiſe the value of a mans la-
bour or mony, above the due eſtimation, and intrinfick worth of it?
Would it not feem ftrange, nay ridiculous to affirm, when two men buy
two parcels of a commodity, of equal worth in themſelves, but at un-
equal rates; fuppofe the one at 100l. as the full value, the other at 5%
that the contract made between the buyer and feller, or the promiſe of
the feller to let his Chapman have his goods at fuch a price, did raiſe
the value of his five pounds, and make it equal to the others hundred?
who would grant this? who would not fay that fuch a commodity
were in a manner given away, or the juft price of it abated, rather than
the value of the mony raiſed? It is a cafe here, and what our Adverfi
ries ſpeak of good works being made meritorious by the addition of
God's promife, is no leſs ridiculous and void of reaſon.
Cac 2
The
忄
​420
Good works not Meritorious of Salvation. Serm. XI.
2. The addition of God's promiſe of rewarding good works, doth
not bind him in ſtrict juftice to reward them. We acknowledg that
he is engaged, by his immutability and faithfulneſs, to reward the holi-
nefs of his Saints, having once promiſed fo to do; but that is no more
than to fay, that God is engaged to act like himſelf, fuitably to his own
nature; it is agreeable to God, as God, to be faithful and true to his
word; if he were not faithful, he could not be God, not to be faithful
were to deny himself, 2 Tim. 2. 13. But it is quite another thing to be
bound in ftrict juftice to render to men fuch a reward as he hath pro-
miſed. For the object of justice being the equality of the thing given,
and the thing received, and it being the bufinefs of juſtice to fee to that
equality, and that fo much be returned for fo much, God being bound
by his promiſe to make fuch an equality of the reward to the work, ar-
gues imperfection in him; for it implies that God is mans debtor, and
hath received more of him than hitherto he hath given him, or that a
mans works exceed all his receits, and all God's former bounty: in a
word, that man hath done more for God, than God hath yet done for
him, on the account whereof he is bound to give him more, (viz. the
reward) that ſo there may be an equality. And if this do not imply im-
perfection in God, what doth? Befides, if after God hath promifed
glory to a righteous man walking in his righteouſneſs, yet he ſhould not
give it him, ſuch an one could only ſay that God did break his word, or
act contrary to his faithfulneſs, but he could not fay he acted unjustly, or
did not give him as much as he received from him. If (faith a Papiſt
himſelf) God should not give glory to a man that died in a state of Grace,
non daret glori-
or ſhould take it away from one already poffeffed of it, yet in fo doing be
am, aut fi ha-
benti gloriam fhould not be unrighteous. To conclude, juftice properly taken implies
auferret, tamen an equality, and where equality is not, there cannot be juftice; but there
nihil injuftum, is no equality not only between God and man, but between mans work-
faceret.Durand.
abi fupr. Aquin. ing, and Gods rewarding; and it is not the addition of a promiſe that
either levels the reward to the work, or raiſeth the work to the re-
ward.
Si Deus dece-
denti in gratia
I. 2. p. 114.
Art. I.
But, fay fome of our Adverfaries, good works become meritorious of
eternal life, by being ſprinkled with Chriſt's blood, commended to God
by his merits. We would willingly ſee the proof of it; let them tell
us, if they can, what it is which Chrift's merits do fuper-add to the
goodneſs of the work whereby it becomes meritorious, when before,
though truly good, it was not fo.. We grant indeed, that as there is no
goodneſs in our felves, fo likewife none in our works, which is not the
effect of Chriſt's merits; but fuppofing the goodness of them, we
would know what it is that Chrift's merits do further add to them to
make them meritorious. True indeed, the merits of Chrift do procure
both acceptance and reward for the good works of the Saints, but they
do not make theſe works intrinfecally perfect: they are the caufe why
the failings of the Saints in them are not imputed, but they do not re-
move
Serm. XI.
421
Good Works not Meritorions of Salvation.
move thoſe failings and weakneffes from them. Nay more, Chrift's Vid. Rivett.
merits do no more make the good works of believers meritorious, than Orthod. Cathot:
Chriſt communicates to believers themſelves a power of meriting, but
that can never be a meer creature is uncapable of fuch a power: to
merit is proper to Chrift only, and cannot agree to any of his members;
the power of meriting eternal life confifts in the infinite virtue of the
perfon meriting anfwering to the glory merited; and therefore to ſay
that Chriſt, by his merits, makes the good works of the Saints merito-
rious, is to fay that he communicates to themſelves an infinite power,
and to their works an infinite excellency.
To all theſe I add but this one general Argument. It is not lawful
for men to truſt in their own works, and therefore they do not merit
any thing of God by them; for what reaſon can be given why a man.
might not put confidence in them, if they really deferved a reward of
God, and ſo were really the cauſe of mans falvation? It is true indeed,
the confidence of a believer, and his rejoycing in the goodneſs and ſafé-
ty of his ſpiritual eſtate, and hope of life, may be helped on by, and in a
fenſe proceed from his obedience and good works, becauſe they are an
evidence of his faith, and ſo of his intereft in Chrift, acceptance with
God, and title to the heavenly inheritance; but this is quite another
thing; there is a vaſt difference between a mans taking comfort in his
obedience, as the evidence of his title to glory; and trufting in it, as
that which gives him that title. Nehemiah, though he reflect on his
good deeds, and comfort himſelf in them, yet expects his reward on
another account, Chap. 13. ver. 22. Spare me according to the greatness of
thy mercy and fo our Pfalmift in the Text, To thee belongeth mercy, for
tbou rendereſt to every man according to his works: and how frequently
do we find the Saints diſclaiming all confidence in their own holinefs
and obedience, when they have to do with God and his judgment? But.
to deſcend from the Saints to a Cardinal, Bellarmine himſelf after his
laborious diſputes in defence of merits, and for juftification by works,
in the very fame Chapter where he pleads for the lawfulneſs of mens Propter incer
truſting in them, at laft hath this conclufion, That, because of the uncer- titudinem pro-
priæ
tainty of mans own righteousness, and the danger of vain-glory, it is the Prie juftitre,
& periculum
Safest way for men to place their whole confidence in the mercy and goodness inanis glorie,
of God alone. And if Bellarmine fay it is fafeft, I will fay it is wifeft, tetismum eft
and the Cardinal doth but trifle in contending fo much for the merit of totam fiduciam
good works, and fo in a bufinefs of the higheſt importance, putting men in fola Dei
upon a courfe which he himself dares not fay is fafe.
*mifericordia, &
benignitate re-
Having faid thus much for the confirmation of the truth against the ponere. De Ju
Papiſts, it is high time we give them leave to fpeak for themſelves, and ftif. I. 5.c.7..
hear what they can fay for the merit of good works in relation to the re- prop. 3.
ward of eternal glory.
First therefore they tell us, that eternal life is in Scripture frequently Obj.,. 1...
called a reward, Matt. 5. 12. Great is your reward in Heaven ; 2 Joh. 8.
Bust
-
Julia
;
422
Serm. XI.
Good Works not Meritorious of Salvation.
Answ.
שכר
Exc.
Answ.
Oper. p. 44..I.
!
But that we receive a full reward; Rev. 22. 12. I come quickly, and my
reward is with me: and fo in other places. Now, fay they, Mereas &
meritum, a reward and merit are correlates; fo that merit infers reward,
and reward implies merit; and therefore if Heaven, which is given to
believers, be the reward of their works, their works muft needs be the
merit of that reward.
1. A reward may be taken either ftrictly,and properly, for that which is
given to a man not only on confideration of his work, but is propor-
tioned, and meaſured out according to it, and is in ftrict juftice due to
him for it. And in this fenfe we deny that eternal life is ever in the
Scripture called a reward; and let our Adverfaries prove it if they can.
Or, fecondly, it is taken improperly and metaphorically, and then there
is no fuch relation between it and merit, as the objection mentions.
Thus, Gen. 30. 18. God bath given me my hire, or reward, faith Leah, and
yet who can ſay that the merited a fon at God's hands, by giving her
hand-maid to her husband? Pfal. 127. 3. The fruit of the womb is
his reward; and I wonder then what is the merit? Indeed, what is
reward in the latter part of the verfe, but the fame that heritage in the
former? So, Gen. 15. 1. I am thy fhield, and thy exceeding great reward.
And will the Papifts fay that God himſelf falls under mens merit? and
yet fo it must be, if there be fuch a neceffary relation between reward
and merit. Yet more fully, Rom. 4. 4. To him that worketh is the re-
ward not reckoned of grace, but of debt. Here are plainly two forts of
rewards, one proper, and of debt; the other improper, and of grace.
And therefore I conclude, that eternal life is called a reward in Scrip-
ture improperly, and metaphorically, and no otherwiſe than as any thing
given to another on confideration of fervice done, may be called a re-
ward, though it be a thouſand times greater than the fervice is, or though
it be not at all due to him to whom it is given; as when a Maſter gives
fomething to his flave who hath done his work well, though he were not
bound to it, his fervant being his mony, and being bound to do do his
work, and do it well, though no reward fhould be given him.
2. As eternal life is fometimes called a reward, fo it is other times.
called a gift, Rom. 6. 23. If it be here excepted, that it is properly cal-
led a reward, and metaphorically a gift: Camero anſwers, that that
which is properly a gift, may metaphorically be called a reward, as if it
be given on the account of fome fervice, as when a Mafter gives a gift
to his fervant for doing his work, which yet (as before) he was not ob-
liged to give; but that which is properly a reward, can by no means be
called a gift, becauſe a real proper reward implies fomething worthy of
it, whereby it is deferved, and the reward is a debt due in juftice to fuch
a work; and fo if eternal life be a reward, it cannot at allbe called a
gift, at leaſt without an unpardonable catachrefis 5 whereas, though it be
properly a gift, it may figuratively be called a reward, becaufe of fome
refemblance to it, in that God rewards men with eternal glory after they
have
Serm. XI.
423
Good Works not Meritorious of Salvation.
have done him ſervice, though they were bound to have ferved him,
however no fuch reward were to be given them. And yet again, eter- Chamier. de
nal life is called an inheritance, as well as a reward; and, fays a learned bon. oper. c. 6..
man, either both thefe names are given it properly, or both figuratively;
or one properly, and the other figuratively; the firft cannot be, for to
be properly an inheritance and reward too, will imply a contradiction:
who knows not that a reward properly taken is always deferved, but an
inheritance is not; and fo eternal life, if it be properly both, muſt be
given to fome antecedent defert, becauſe a reward; and without it, be--
cauſe an inheritance; and fo freely, and not freely; out of juftice, and
not out of juſtice. If it be metaphorically only called both a reward
and an inheritance, we gain as much as we need, for then it is not pro-
perly a reward, and ſo not truly deferved, the Papifts themfelves being
judges. If one be taken properly, the other figuratively, it may eafily
be proved that the figurative fenfe muft rather be applyed to its being a
reward than an inheritance, unless we will ſay not only that eternal life
is properly a reward, but believers are properly mercenaries; and if the
Papilis are fo fond of their merits, that rather than fail they will own
themſelves mercenaries, much good may it do them, we envy them
not the honour.
Several places they alledge where the Scripture ſpeaks of believers as
worthy of the reward: 2. Thef.1.5. That ye may be counted worthy of the
Kingdom of God: Rev.3. 4. They ſhall walk with me in white, for they are
worthy. Much ftrefs they lay upon the word worthy, and fo argue the
Saints to merit eternal life, becauſe they are faid to be worthy of
it.
Obj. 25.
you jµes. This 220-
εἰς τὸ καταξιωθής
eas
και περιτατήσει
us
ὅτι αξιοί εισι..
The worthiness spoken of in fuch places, is plainly the Saints fitnefs
for, and futableness to, the reward of glory; that diſpoſition which God:
works in thoſe whom he intends to glorifie: of which the Apofile.
fpeaks, Col. 1. 12. Who hath made us meet to be partakers of the inbe-
ritance of the Saints in light: where the vulgar Latin renders it, Qui.
dignos, nos fecit, though the Greek ixavaran fignifie no more than, as we
tranflate it, making meet, or fit. And in how many other places is the
fame word ufed for fitnefs, or futablenefs? Matth. 3. 8. Bring forth fruits
meet for repentance, that is, fuch as become thofe who truly repent, and Metavosas.
yet the Greek hath it, worthy of repentance: and if we take it in the
Popiſh ſenſe, what fruits are they which are worthy of repentance, fo as
to merit it? not works before it, for they themfelves will not affirm.
works wrought before the first grace, to merit that grace, at leaft by way
of condignity. Nor can it be faid of works after repentance for
who is fo weak as to fay, a man may truly and properly deferve what
he hath already, by fomething which he doth afterwards? Other places
confirm our interpretation of the word, Eph. 4. 1. That y: walk worthy
of the vocation woere-with ye are called; 'Agias œięc@atñoa, is no more than
to walk futably or agrecably to their calling And Phil, 1.. 27..
Ağlas
S
47
424
Serm. XI:
Good Works not Meritorious of Salvation.
78
"Ağíws rỡ kuagfinís won,Tesday, to have our converfation worthy of the Gospel,
is no more, than as our tranflation renders it, as becomes the Gospel.
And is, 2 Theff. 1. 5. which we render to count worthy, is no more
Conjugio Anea than dignari, to vouchfafe: and the fame ufe both of the Greek and
Veneris digni- Latin word is frequent in Heathen Authors, fo that nothing for merit
tate fuperbo.
in a proper ſenſe can be inferred from it. Or, if dignity muft needs be
in the cafe, the Greek word will rather fignify, to dignify, or put ho-
nour upon another, than fuppofe any dignity inherent in him, or, if you
pleaſe fo to deal with a man, as if he were worthy, whether he be fo
or not; and thus it will rather imply a kind of imputation of wor-
thiness to a perſon, than its being really in him.
Vi g
Quos quoniam
celi nondum
dignamur ho-
nore. Ovid.
Αξιέμεν,
..
qui imprimis
bor ore dignus
b. betur, vel
plurimi fit.
'Afis Dor
dignum judi-
care. Suid.
·Obj• 3·
Bellirm. de
Fullific. l. 5.
.c.3.
Answ.
Again, when the Saints are faid to be worthy, it is not to be under-
ftood of any fuch dignity in them, as anſwers to what the Law requires,
or of an abfolute worthiness of the reward, but rather of a compara¬
tive one; when they are faid to be worthy, they are compared with
wicked men, in reſpect of whom they may be ſaid ſo to be; becauſe,
although, in ftrict juftice, they do not merit life, yet they are qualified
for it, and fuited to it, by having thofe holy difpofitions wrought in
them, which God intended to furnish them with, in order to the enjoy-
ment of fo glorious a recompence as he hath defigned them for.
Thofe places of Scripture are objected, in which the reward is faid to
be given men according to the proportion and meaſure of their works
and labour: from whence they infer, that in rewarding good works,
God hath respect not meerly to his liberality, or promife, or favour, but
to the dignity and efficacy of the works themfelves; fo that as evil
works do really deſerve eternal death, good ones do likewiſe deſerve
eternal life.
The general anſwer to this Argument was laid down in the explica-
tion of the Text, viz. That God's rewarding men according to their
works, is to be underſtood of the nature and kind of them, not of the
value and dignity of them, that they who do well, fhall fare well; and
they that do otherwife, fhall be otherwife dealt with: it ſhall be well
with the righteous, and ill with the wicked; there is a bleffing for the
one, and a curfe for the other. As for the particular Scriptures, they
may be easily answered: first, my text is brought in againſt me, that God
renders to every man according to his work, but it carries its anſwer along
with it, that though God reward men according to their works, and fo
give life to thofe that are righteous, yet it is out of meer mercy he doth
it let but Bellarmine read the whole verfe together, and make the beſt
of it he can. And for Luke 6. 38. With the fame measure you mete, it
ſhall be meaſured to you again; either it is to be underſtood not of God's
judging and rewarding men in the future life, but of mans Judgment in
this life, as if he had ſaid, as you deal with others, fo others fhall deal
with you, you ſhall have fuch as you bring, and be paid in your own
coyn: Or elfe, if it be meant of God's judgment, yet it is of a judgment
of
Serm. XI. Good Works not Meritorions of Salvation.
425
}
+
of condemnation, not of abfolution, and fo is wholly impertinent to
the buſineſs in hand; Chrift doth not fay, do not abfolve others, left
God ſhould abſolve you; but, do not condemn others, i. e. rafhly, finful-
ly, left God condemn you righteoufly; and fo much feems to be implyed
in the parallel place, Matth. 7. 1, 2. 1 Cor. 3. 8. is alledged too, Every
man fhall receive his own reward according to his own labour, but to little
purpoſe; for the Apoſtle ſpeaks not there of the falvation of fome, and
the damnation of others, but only of the difficulty of the falvation of
fome, who had built on the foundation, wood, bay, stubble, ver. 12, 13,
14, 15. who, he fays, fhould be faved, yet fo as by fire: fome ſhould be
faved with more difficulty than others, yet all fhould be faved. The
othe other places they bring here (Matth. 16. 27. Reward every man ac-
cording to his works, Gal. 6.7. What-ever a man foweth, that alfo fhall he
reap, Rom. 2.6. Who will render to every man according to his deeds,) need
no more than the general anſwer before given, which is confirmed by
ver. 7, 8, 9, 10. of the fame Chapter, which fpeak plainly of the kind
or quality, according to which the reward fhall be given, not of the
worth or dignity of them; and yet it is further affured by the laft place
the Papiſts alledge under this head, Rev. 22. 12. To give to every man as
his work shall be. This text is a Commentary on all the reft, for what
is in the other places, nara rá igya, according to their works, is in this
place, as rò igyor duris, as his work shall be; that is, if a good work, eter-
nal life; if an evil one, eternal death.
Thoſe places are urged, in which eternal life is fo faid to be given to
good works, as that thoſe works are the reaſon why it is given them.
The chief are, Matth. 25. 34,35. Inherit the Kingdom prepared for you,
&c. for I was an hungred, &c. Rev. 7. 14, 15. Theſe are they which come
out of great tribulation, &c. therefore are they before the Throne of
God.
The ſtreſs of this Argument lies on thofe particles, for, therefore, &c.
too flender twigs to keep the Popish caufe from finking. For they do
not alwaies fignify a connexion by way of caufality, or one thing being
the true and proper cauſe of another, but only by way of confequence,
or the following of one thing upon another; the connexion of two
things, whereof the one is Antecedent, the other Confequent: as if you
fay it is day, for the Sun is up; you then affert the Suns being up to be
the reafon of its being day, and rightly too; but if you fay, it is day,
for I fee the Sun; you will not affirm your feeing the Sun to be the rea-
fon of its being day, and, your for will fignifie no more than that your
feeing the Sun, follows upon its being day; you prove well that it is
day, becauſe you fee the Sun; but you prove it not by the cauſe, but by
the effect. If you ſhould fay Popery is a wicked Religion, for it makes
Treafon lawful, you fhew why it is a wicked Religion; but if you fay
fome Papifts have been wicked wretches, for they have been
convicted of Treaſon, and hang'd for their pains; you do not al
Ddd
ledge
་
1
Obj. 4.
Answ
{
426
1:
Good Works not Meritorious of Salvation.
Serm. XI.
I
ledge their being convicted, and hang'd, as the cauſe of their wicked-
nefs. So likewife in the places urged upon us, when the reward is faid
to be given to men for or because they have done thus and thus, that
doth not imply their having done fo and fo to be the proper cauſe of
the reward given them, but only the connexion between their work and
their reward, their fo doing, and fo receiving; 1 Tim. 1. 13. Paul ſpeak-
ing of his blafpheming, and perfecuting, fays he obtained mercy, becauſe
he did it ignorantly in unbelief. And can any man fay, that Paul's ig-
norance and unbelief (allow that they might leffen the finfulneſs of his
perfecution, and blafphemy,) were the meritorious cauſes of his ob-
taining mercy? Matth 16.2. When it is evening ye fay it will be fair
weather, for the skie is red. Is the redneſs of the sky the caufe of fair
weather, or only an indication of it? when therefore Chrift invites the
Saints to inherit the Kingdom prepared for them, &c. becauſe he was an
hungred, and they gave him meat, &c. he doth not thereby fignifie that
their good works were the meritorious caufes of their inheriting.
that Kingdom, but only the Antecedents of it, and the
Evidences of their title to it. And that is confirmed by
our Saviour's own words, in that he doth not meerly call
them to take poffeffion of it, but to inherit it, or take poſ-
feffion of it as heirs, and by right of inheritance, and
confequently not in the right of their merits. And if he
had meant thoſe works he mentions to have been the me-
ritorious cauſe of their falvation, he could (with Bellar-
mine's good leave) have more clearly expreffed it, and
plainly told them, that they had merited the Kingdom,
and he was bound in juftice to fee them fetled in the pof-
feffion of it, fo that it can no more be concluded from
hence, that the Saints do, by their good works, deferve
Heaven as their reward, than, if God fhould have faid to
the Ifraelites at the end of their forty years voyage toward
Canaan, Go in now, and poffefs the promiſed Land, for
you have been forty years in the wilderneſs, and have been
expoſed to many difficulties and hazards, that therefore.
they had thereby merited that Land.
Whitak. contra Dureum. Quia
fides factis declaratur, que omni-
bus nota funt, & manifefta, con-
fentaneum eft ex faltis pains
quam fide fententiam pronunciari.
κληρονομήσαι..
Antequam Chriftus bac fancto-
rum opera commemorat veras &
proprias falutis caufas attingit,
&c. quando enim hæreditatem
eos adire jubet, Dei in Chrifto
Adoptioni omnem juftitiæ &a-
caufan
jure hæreditario aliquis poffidet,
id fuis operibus minime meretur.
Tum quod fubjungit peratum hoc
allis fuifte regnum a jactis mundi
fundamentis æternum Dei elecli-
onem omnibus operum meritis op-
ponit. Qd.
*
Exc
If it be ſaid that Chriſt ſpeaks the fame,& as inuch of the good works
of the Saints as he doth of the evil works of the wicked, the ſame word
Anfw, for being uſed, ver. 42, as well as ver. 35. I anfwer, that it will not
follow from thence, that good works are as truly and properly the cauſes.
of falvation, as evil ones are of damnation, there being fo great a dif-
ference in the cafe, and we do not conclude mens wicked works to be
the cauſe of their damnation meerly becauſe of the Conjunction ufed:
by our Saviour in this place, but from the nature of the thing it ſelf, andi
other Scriptures, which ſpeak more fully to it
>
Serm. XI.
427
Good Works not Meritorious of Salvation.
As for that place, Rev. 7. take but the whole words together, and
Bellarmine hath his anfwer, ver. 14. These are they that come out of great
tribulation, and have washed their robes, and made them white in the blood
of the Lamb, then follows ver. 15. Therefore are they before the Throne of
God. Wherefore? becauſe not only they come out of great tribulation,
but becauſe they have waſhed their garments, &c.
Thefe places of Scripture are urged where eternal life is promiſed to
Obj. 5.
good works, Matth. 19.17. If thou wilt enter into life, keep the Com-
mandments, ver. 29. Every one that hath forsaken houſes, or brethren, or
fifters, &c. for my name fake, shall receive an hundred fold, and ſhall inherit
everlasting life; fo 1 Tim. 4.8. Godliness bath the promise of the life
that now is, and of that which is to come, Jam. 1. 12. Shall receive a
Crown of life, &c. Thus they may argue from fuch places as thefe: they
that do theſe works to which eternal-life is promiſed, merit that life, but
believers do thoſe works, therefore they merit, &c.
I
1. It is moſt falſe, that they that do that to which the reward of life is Anfw.
promiſed, do deſerve that reward; for (1.) No man deferves that which
is promiſed to him, unleſs by doing fomething which is adequate and
proportionate to the thing promiſed, but, as before was declared) the
good works of the Saints are not proportionate to eternal life, nor an-
fwerable in goodneſs and dignity to it, and fo cannot deferve it. You
may promiſe a man 100 l. for a days labour, which is not worth above
two fhillings, and can it then be faid that he deferves your 100!? (2.)
A promiſe may be made to a man for doing that which he is bound to
do, though nothing were given him, as when you promiſe a reward to
a flave, who yet was before bound to do your work, and then his doing
it doth not deferve what you give him .(3.) Juftification is promiſed to
them that believe, and repent; and will the Papiſts ſay that a man de-
ferves to be juſtified by his Faith and Repentance? a King promiſeth
pardon and life to a Rebel, if he lay down his Arms; to a Robber, if he
leave off his robbing; and can it be faid that fuch do deſerve pardon or
life for laying down their Arms, or leaving off their wicked courſes,
when they were bound however to have done it, and the Prince was
not bound to hire them to it?
2. To the min. propof. we anſwer, Eternal life is promifed to good
works, (fo to ſpeak for once, though improperly, the reward being
promiſed not to good works themſelves, but to them that do them)
either, (1.) In the firft Covenant, or Covenant of works, and then
works are the fole and adequate condition of falvation, and a mans right
to it; but then thofe works must be every way perfect, and anfwerable
to the Law that requires them; and thus the min. prop. is moft falfe,
that any believer on earth doth that to which eternal life is promifed;
for none do all they ſhould, and what they do, yet they do not as they
fhould. (2.) Or in the fecond, the Covenant of grace, as where the
Crown of life is promifed to them that love God, Fam. 1. 12. and other
D d d 2
places
428
Good Works not Meritorious of Salvation. Serm. XI:
*
Calv. in lac.
Neg, melius in
anem juftitiam
refutare potuit,
quam fi illam
ad legem exi-
geret. Whitak.
Obj: 6.
Anfw.
places of the like import: but then it would be confidered, (1.) That
life is promifed not to works alone, nor to works meerly as works, (for
that is the very tenor of the Law) but as joyned with, and proceeding
from Faith; and then they are neither the only, nor the compleat or ade-
quate condition of obtaining eternal life. (2.) That they, to whom this
promife is made, are believers, fuch as are accepted in Chrift unto eter-
nal life, even before thoſe works are wrought, and then their works are
not at all the condition of their being entitled to life, though the evidence
of their title to it, and the means of fitting them for it, they may be,.
(as hereafter more.) And fo we fay, that however believers do thofe
things to which eternal life in the Covenant of grace is promifed, yet
they are not entitled to it by their fo doing, and therefore do much lefs
deferve it. This may fuffice for the other places alledged. As for that.
of Matth. 19. 17. It is manifeftly a legal command fuited by our Sa-
viour Chrift to the queſtion of the young man, who fought for life by
the Laws our Saviour therefore accordingly anfwers him, and fends
him to the Law; What good thing ſhall I do? fays the young man, Keep
the Commandments, fays Chrift; if thou wilt have life by the Law, ful-
fill the righteoufnels of the Law; if thou art only for doing, do all that.
God hath fet thee to do; and this was the way to bring him to Faith,
by convincing him of the impoffibility of fulfilling the righteouſneſs of
the Law, (which he farther doth by the following command, go fell all
thou haft, &c. where he detects the young mans fecret covetoufnefs
whereby he had broken the Law,) and that after all his endeavours af-
ter a righteouſneſs of works, if he would at laſt be faved, he must quit
his hopes of life by them, and look to Chrift alone for it, feeing elfe-
where it was.not to be found.
佩
​They argue eternal life to be deſerved by believers, becauſe it is given
to them out of juſtice, and that it is fo, they prove by 2 Theſſ. 1. 6, 7. It
is a righteous thing with God to recompence tribulation to them that trouble
you, and to you that are troubled, reft with us, &c. 2 Tim. 4. 8. A Crown
of righteoufnefs, Heb. 6. 10. God is not unrighteous to forget your work,
and labour of love: and fo, Jam. 1. 12. Rev. 2. 10. and fuch like pla-
ces.
God gives eternal life to believers, not out of ftrict juftice in a proper
ſenſe, but out of that which we call juſtice, or righteouſneſs of faithful-
neſs, or conſtancy; and though he may be faid to reward both Saints and
Sinners righteouſly, or out of righteouſneſs, yet not in the fame way,
or out of the fame kind of righteoufnefs; it is indeed righteous for
God to recompence the labours and fufferings of his people, becauſe he
hath promiſed fo to do, and it is righteous that he fhould act according
to his own determination and promiſe, but it is not fo righteous for him.
to do it, as that his recompencing them is formally an act of remunera-
tive juftice. And when the Apoftle tells the Hebrews, that God is not
unrighteous to forget their work and labour of love, he means no more,
than
Serm. XI.
429
Good Works not Meritorious of Salvation.
οκρισίας Θεῖο.
than that he is not unfaithful, not unconftant, he will not change, nor
break his word. But is not the laft day called the day of the righteous Exc.
judgment of God, who will render to every man according to his deeds? nute sixol
Rom. 2. 5, 6. The fame day, as it is called the day of God's righteous Answ.
judgment, fo is likewife called the day of redemption, Eph. 4.30. And
a day of mercy, 2 Tim. 1. 18. The Lord grant that he may find mercy in
that day; and a day of refreſhment, A&. 3. 19. When the times of re-
freshing shall come. And as Chrift is faid to come to judge the quick and
the dead, 2 Tim. 4. 1. So likewife to appear to the Salvation of believers,
Heb. 9. 28. That great day therefore is properly a day of Mercy, of Re-
demption, of Refreshment, of Salvation to Believers, and but figura-
tively a day of righteous judgment as to them, fo far as it hath fome re-
femblance to a righteous judgment, becauſe God then gives eternal life
with respect to fomething going before, viz. the obedience and holiness
of thoſe whom he rewards, not as if it did really deferve that reward,
but becauſe it is the way in which God hath determined to act; he gives
glory to thofe that have lived graciouſly, happineſs to them that have
continued in the exercife of holiness.
Laſtly, they argue from thofe places of Scripture where God is faid
not to be an accepter of mens perfons, Rom. 2. 11.For there is no refpect
of perſons with God; Gal..2. 6. God accepteth no mans perfon; 1 Pet.
1. 17. Who, without refpect of perfons, judgeth according to every mans
work. Hence, fays Bellarmine, respecting mens perfons is contrary to di-
ftributive justice, as when a Judge gives a reward without merit,or a greater
reward to leffer merits, or on the contrary. Therefore God, in giving re-
wards, confiders mens merits, and according to the diverſity of them aſſigns ·
them their feveral manfions in Heaven.
Obj. 7..
-
That God is no refpecter of perfons we grant, and that accepting Anfi..
mens perfons is contrary to diftributive juftice we grant too; but what
is that to us, who deny that God's rewarding the good works of the
Saints, is an act of diftributive juftice? for it is (as was before proved)
an act of Grace; and accepting of perfons hath no place in rewards of
Grace, though thoſe rewards be never fo much above the deferts, or al-
together without deferts in the perfons fo rewarded. They that la- Matth.20, -
boured but one hour in the Vineyard, received as much as they that had
been all the day at work, which ought not to have been according to
diftributive juftice, but well might according to Grace. What God
gives, he gives out of no ſtock but his own, and may he not do what he
will with his own? What is it to Bellarmine, if God will give glory and
bleffedneſs to thofe that never deferved it of him? feeing he wrongs.
not others in what he gives to fome, and he receives nothing from any
to diſtribute to any: what God gives, he may, if he pleaſe, not give at
all; or he may give out, and difpence to whom, and as he fees fit.
Several other Arguments Bellarmine brings to prove the merit of
good works, but they are all of leffer confequence, and not like to prevail
with:
5.
430.
Serm. XI.
Good works not Meritorious of Salvation.
with any that can answer the feven already mentioned, which indeed are
the moſt plaufible of any he brings, and the very feven locks wherein the
great ſtrength of this great Champion lies, and theſe being fhaven off, (let
them grow again if they can) this Romish Sampfon is but like another
man. As for the teftimonies he brings out of the Fathers, you need not
fear them, and I fhall not trouble you with them, having in the begin-
ning given you an account in what fenfe they generally take the word
merit, which makes nothing at all for the Papifts caufe.
*
Only one Argument more there is ftill behind, which, though all the
Papifts conceal, I will not: you find it, A&t. 19. 25. Ye know that by this
craft we have our wealth. I dare fay Demetrius fpeaks the very heart of
Bellarmine; only he was a mechanick, and a fool, and fo uttered all his
mind, whereas our Cardinal was a crafty Jeſuite, and knew how to keep
in his. But how to anſwer this Argument I know not, unleſs by
granting the whole. That the doctrine of merits is a gainful doctrine,
cannot be denied, when the art of meriting is fo liberal an art: It firft
repleniſheth the Church-Treafury, which again, by the help of Indul-
gences, empties it felf into the Pope's Exchequer. Only thefe good
works fuffer fome alteration in the exchange, and by I know not what
kind of new ferment in their laft receptacle, what was merit in the
Church Store-houſe, is in the Pope's purfe tranfubftantiated into metal,
which puts his Holiness out of a capacity of ſaying as Peter did, Gold
and filver have I none. The fum is this; the Doctrine of merits is no
doubt a fundamental Doctrine, Supererrogations are built upon it, Indul-
gences are built upon it, Purgatory it felf, and Prayers for the dead are
built upon it, and, not to go fo far as the other World, how many good
things in this life are built upon the foundation of Popish good works,
-many religious Houſes, and many religious Orders, many a fair Mona-
ftery, and many a ftately Temple, and many a fat Benefice. And who
can fay but the foundation muſt needs be precious, when the fuper-
ftructure is fo rich? Well then may the Popish Prieſts ſtickle for the
principal, when the intereft is all their own. Well may they contend
for merits, as pre Aris & focis, as not only for their Altars, but for their
Chimneys too, when it is the zeal of meriting that keeps their Kitchins
warm. In a word, well may they facrifice to theſe nets, and burn incenſe to
Hab. 1. 16. thefe drags, when by them their portion is made fat, and their meat plen-
A&t. 3. 6.
teous.
But here two Quæries may be made.
Qu. 1. Upon what account are believers bound to the practice of good
works, if they merit not by them?
Anfw. Upon feveral, and good ones too: reafon enough we have to
perfwade us to the practice of good works, though we place no merit
in them.
1. God's command is of it felf fufficient, though no other reafon could
be given. He hath commanded us to be holy, I Pet. 1. 15. To exercife
Serm. XI.
431
Good Works got Meritorious of Salvation.
our felves to godliness; Tim. 4.7. To follow peace and holiness; Hebr.
12. 14. To put on bowels of mercies, kindneſs, humbleness of mind, &c.
Col. 3. 13. To be ready to diftribute, willing to communicate; 1 Tim. 6.
18. And in a word, that they who have believed in God, ſhould be careful
to maintain good works; Tit. 3.8. God is our Sovereign, his will is our
rule, and our reafon; what he will have us do, we muſt do, and his com-
mand is fufficient to make our actions not only lawful, but neceffary, not
only to warrant us in the doing of them, but oblige us to do them. And
we need not doubt but our actions will be as acceptable to God, which
are done out of compliance with his will, as any that are done with a de-
fign of meriting at his hands: Obedience will go as far as mercenari-
nefs.
3
2. Good works are the way in which God hath appointed us to walk
in order to our obtaining eternal life. They are via ad regnum, the path Erfi ad metam
of life, the way to God's Kingdom, the work we are to do ere we re- nunquam perve-
nitur, nifi viam
ceive our reward, the race we are to run ere we be crowned. Though rectam ingredi-
God fave us not for them as meritorious cauſes of his faving us, yet thofe mur, viatamen
that are capable of doing them, he doth not ordinarily fave without non eft caufa
them. Eph. 2. 10. We are his workmanſhip created in Christ Jesus unto meta. Whitak.
good works, which God hath before ordained, that we ſhould walk in them
Heb. 12. 14. Without holiness no man shall fee the Lord. Though
eternal glory be not (as hath been proved) properly a reward, nor God's
giving it an act of ftrict juftice, yet God hath (we acknowledge) de-
termined to give it, per modum præmii, after the manner of a reward, in
that he will not give men the glory he intends them till they have done
him fome fervice, not treat them as Conquerors, who never fought his
battel; not reſpect them as faithful fervants, who have been fluggards
or loiterers. The fanctification of the Spirit as well as belief of the truth,
muft go before Salvation, becauſe God hath from the beginning choſen us
to Salvation by the one as well as the other, 2 Theff. 2. 13.
3. The practice of good works is a ſpecial means to ftrengthen and
encreaſe good habits in us; the actual exerciſe of Grace heightens the
principle of Grace, doing good is the ordinary way whereby we grow
better; while we employ our talents we add to our ftock; we get Grace
while we act it, and lay up for our felves by laying out for God. Active
Chriſtians are generally the moſt thriving Chriftians, they gather by fcats-
tering, and are enriched by their very expences. The more humility
men act, the more humble they grow; and the more love they exerciſe,
the more love they have. As the more we uſe our limbs, the more agile
and nimble they are; and the farther a river runs, the broader it
fpreads.
4. Good works fit us for the reward: it is by them we are made meer ·
to be partakers of the inheritance of the Saints in light, Col.1.12. Though
by Faith we are entitled to that inheritance, becauſe we are the chil-
dren of God by. Faith in Jefus Chrift; Gal. 3.26. And if children, then
beirss
Triff..
ļ
432
Good works not Meritorious of Salvation.
Serm. XI.
Luke 15.
Operatio divina
neceffaria eft,
quia mu'ari nos
oportet, & no-
vas Creaturas
effici, priufquam
participes effe
poffumus cœle-
ftium beneficio-
Nam in
nobis nibil eft
beirs, Rom. 8.17. Yet over and above our title to it, there is required
in us a ſuitableneſs to, and fitneſs for it. The Father of the Prodigal
firſt embraces and kiffes his poor returning fon, and then puts the robe
upon him, the ring on his hand, and fhooes on his feet; he firft pardons
him, and then adorns him, and at laſt brings him into his houſe and feaſts
him; he fits him for his entertainment ere he brings him to it. God's
pardoning a finner is one thing, and his fully faving him is another; his
receiving him into favour, and receiving him into heaven; his giving
him a right to the inheritance, and giving him the actual poffeffion of it:
the firft is done in a finners juftification, the other in his final falvation:
but between theſe two comes in a third, which is God's working in him
a fitneſs and meetnefs for that falvation, which meetnefs confifts in a tem-
per of ſpirit agreeable to, and capable of fuch enjoyments as are expe-
cted by, and fetled upon them that are the heirs of Glory. And in-
deed, if we look into it we fhall find, that there is not only a congruity
that they who are to be made happy, ſhould firſt be made holy, (in that
it would be unbeſeeming the wisdom and holiness of God to let them
enjoy him, who never loved him; or crown them with everlaſting bleſ-
fednefs, who never prized or fought it) but a neceffity too, in that un-
holy fouls have no capacity for true happineſs, meerly natural hearts are
not fuited to a fupernatural good; heavenly enjoyments are above the
reach of fenfual creatures, and the faculty, till elevated, and raiſed by
Grace, would be fo much below its object, that it could take no delight
in it. Now grace or holiness in the heart, is that very temper I ſpeak
of, which makes a man capable of, and fit for glory; a fupernatural prin-
ciple for a fupernatural happiness; and though God begins this franie,
and infuſeth ſomething of this principle in the work of regeneration,
yet it is further ſtrengthened by the exerciſe of grace, and a courſe of
good works, which we therefore fay do fit men for Heaven by encreafing
Grace in them, wherein their fitness confifts. Mens abounding in good
works is the way to heighten thofe graces from whence they proceed,
and the heightning their graces is the ripening them for their glory.
And though God himſelf, as the Author of all Grace, is the principal
Agent in carrying on this work of fanctification in them, and he who
doth gradually mark them for the glory he intends them, yet they them-
felves having in their new birth received a new life, and new power from
rem expolire ru- God, fo far as they are active in the exercife of Grace, (which under him
den, & infor-
mam, Camero, they are) fo far likewife they are active in preparing themfelves for Glo-
ry, and therefore deeply concerned to live in the daily exercife of good
Zareрzá Zε Dai works, as the means of preparing them for it.
aliud quam
Summa in-
eptitudo ad
bonum fpiritu-
ale five intelli-
gendam, five fa-
ciendum, five
denique capien-
dum. Daven.
in primum ad
Coloff.
2 Cor. 5.5.
ary,
apud Lxxii.
τα ξύλα.
Exod. 35. 33.
5. Good works bear witneſs to the goodneſs of our Faith, they evi-
Jer. 31. 18,18. dence it to be true, and of the right kind, not counterfeit, not ſophiſti-
Acti agimus.
cate.
And therefore we are greatly concerned to maintain good works,
that thereby we may be able to affert our Faith againſt a quarrelling con-
fcience, or an accufing devil, which otherwife we ſhall never be able to
do
1
Serm. XI. Good Works not Meritorious of Salvation.
433
do. We acknowledg that only to be a true juftifying Faith, and fo of the
right ſtamp, which purifies the heart, Act. 15.9. Works by love, Gal.5.6.
encourageth, and promotes, and produceth holiness, and fhews it felf by
works, Fam. 2. 18. So that if Faith be the root of good works, good
works are the fruit of Faith; and how then fhall we know the root
but by the fruit? So that as if the Devil or Confcience charge us with
difobedience to God, and breach of his Law, and that therefore we are
liable to the curfe of the Law, we plead in our defence, that though we
are not without fin, yet we are not without Faith neither; though we
have offended God, yet we have believed in Chrift: fo if we be accufed
of hypocrifie, or unbelief, and told that we have not received Chrift by
Faith, and therefore are liable to the woe of the Goſpel,we then produce
our good works, a courſe of holiness, as the undoubted ſigns and evi-
dences of the reallity and power of our Faith and in this ſenſe we may
fay, that as we our felves muſt be juftified by our Faith, fo our Faith muſt
be juftified by our works.
6. Hereby they further our affurance, and help on our comforts. The
great comfort of a Believer comes in by his Faith, Rom. 15.13. And
therefore ufually fo much comfort a Chriftian hath, as he hath evidence
of the truth and fincerity of his Faith. While it is uncertain to him
whether his Faith be right, he can have little comfort in it; little joy and
peace in believing, while he knows not whether he really believes or not.
The fame we may fay of other Graces, fo far as they conduce to the con-
folation of a Chriftian, a believer can enjoy little comfort in them, if he
perpetually doubt of them; while he fufpects himself to be an hypocrite,
it is no marvel if he taſte not the ſweetneſs of fincerity. Now our good
works (as before) give evidence to the truth of our Faith, and fo like-
wife to the fincerity of other graces, as habits are known by their actings,
and we judg what a fountain is by the ftreams that come from it. And
therefore they that defire the comfort of Grace, muſt be diligent in the
exerciſe of Grace; they that are concerned for their own peace and
joy, are conſequently fo concerned to live, and act, as that they may at-
tain that end. Befide, we might add, that the applaufe and commen-
dation of a fanctified Confcience, upon the performance of good works,
and that inward fecret delight which is uſually the concomitant of gra-
cious actings, (which, fo far as we are renewed, are grateful to that new
nature which is within us) is no ſmall part of a Chriftians pleaſure, and
therefore no weak inducement to diligence and conftancy in ſuch a
courſe.
7. We are bound to the practice of good works, that fo we may be
conformed to God and Chriſt. Chrift, when on earth, went abun doing
good, Act. 10. 38. He did not only abound in holineſs, but activity; had
not only a fulneſs of habitual grace in him, whereby he was always in a
fitneſs and readineſs to do good, but did continually exerciſe himſelf in
it, and that he did, not only that he might fulfil the Law, but give us an
Eee
exain-
:
434
Good works not Meritorious of Salvation. Serm. XI.
"
example, and fo for the imitation of believers, as well-as fatisfaction of
divine juſtice: We therefore are commanded, fo to walk even as he alſo
walked, 1 Joh. 2. 6. And the Apoftle Paul bids us be followers of God,
Eph. 5. 1. And Peter, be holy in all manner of converfation, (and fo pra-
ctically) as he who hath called us is holy, 1 Pet. 1. 15. And our Saviour
Chrift bids us be perfect as our heavenly Father is perfect, Matth. 5. 48. It
is our perfection to be like God, not in Infiniteness, Immenſity, Inde-
pendency, Attributes wholly incommunicable to us, unimitable by us,
but in righteouſneſs and holiness; this was our primitive perfection in
innocency, and will be our final perfection in glory; and ftill the more
we encreaſe in righteoufnefs and holiness, the more perfect we grow, be-
cauſe the more like God; and the more good works we do, ftill the
more we go on in grace toward perfection and conformity to God..
Men generally look on it as a defirable thing to be like God in one way
or other let but thofe defires be regulated, and carried toward that
likeneſs to him, which they may attain, and ought to feek, and that will
be inducement enough to the practice of good works, as the moſt pro-
per means to bring them to that conformity.
8. Good works are the end of good principles. God gives us grace.
that we ſhould exerciſe it, puts a price into our hands that we fhould
ufe it.. Exerciſe is the immediate end of habits. We are not to look upon
grace as an idle quality, a dormant principle, fomething to lie by us, and
be fluggiſh within us. It is not to be as a candle under a buſhel, but on
a candle-ftick; not as mony hoarded up, but laid out.. And the more.
we exerciſe it, the better, becauſe ſo much the more we anſwer God's.
end in beſtowing it upon us.
9. Laſtly, God is moſt glorified by our good works, Job. 15. 8. And.
therefore we are the more to abound in them. The more the excellen-
cy and beauty of grace appears, fo much the more God is glorified, and
the exerciſe of grace doth moft of all diſcover the beauty of it. Holi-
nefs is but God's image, and if the image be fo ravifhing, what then (will
men infer) is he that is refembled by it? if there be fo much luftre in a
beam, what is there in the Sun? Grace in the creature is but the expref-
fion or imitation of fome attribute in God to which it anſwers, and fo
the more grace we act,& the more good we do,fo much the more we de
clare what excellencies are in God, or in Peter's phrafe, fhew forth his vir
tues, 1 Pet. 2. 9. So that good works are the moſt effectual way of glo-
rifying God, becauſe the moſt convincing demonftration of thofe perfe-
tions which are in God.
And is not here reaſon enough for the practice of good works? Is it
nothing that God hath commanded them, that they are the way to glo-
ry, and fit us for glory, encreaſe grace, and difcover grace, help on our
conforts, and promote God's honour, unleſs withal we merit Heaven by
them, and oblige God to reward us for them?
Qu.Z.
Serm. XI.
435
Good Works not Meritorious of Salvation:
Qu. 2. If good works are not truly meritorious, why then, and upon
what account doth God reward them?
Anfw. 1. Becauſe he hath promiſed ſo to do, and he is conftant and
unchangeable, and will not be worſe than his word.
*
2. Becauſe of the love he bears to, and the delight he takes in holi-
nefs, and thoſe good works which are the fruits of it. The righteous
Lord loveth righteouſneſs, Pfal. 11.7. God delights firſt in himſelf, and
next in that which comes neareſt to him, and moſt reſembles him, as ho-
lineſs doth, the actings of which in good works, is but the beaming out
of his image in the foul; and it is not ftrange that God ſhould delight
in his own image. Befide that, good works are God's works, they not on-
ly reſemble him, but come from him, and then well may he delight in
them, and that he may fhew how much he doth fo, he bountifully re-
wards them.
3. To encourage men to the practice of them, by the hopes of the
reward. Though obedience be our duty, even without confideration
of the reward, yet to enliven our defires, and put more vigour into our
endeavours after it, he fets the Crown in our view, and affures us that if
we abound always in the work of the Lord, our labour ſhall not be in vain
in the Lord 1 Cor. 15. ult.
I
Something from this Doctrine we may learn for our information in
the truth, and ſomething for our inftruction as to duty.
1. For the former, we fee here,
1. How much the beſt of Saints are beholden to the Lord Jefus
Chriſt, for purchafing life and glory for them, which, by all their good
works, they could never have done, though they were a thousand times
more than they are. Had not Chrift made the purchaſe, they could ne
ver have received the inheritance: had not he laid down the price, they
could never have had a title or poffeffion. They might work their
hearts out of their bodies, ere they could work their fouls into Heaven.
All the grace they ever have, or act in this life, could never deferve the
leaft degree of glory they receive. So fair an Eſtate, fo rich an Interi-
tance, fo weighty a Crown, fo tranfcendent a Bleffedneſs is fit only for
fo
great a Purchaſer as the Lord Jefus Chrift to buy out. They might
as well purchaſe a Kingdom in the World with a fingle penny, as ever-
lafting Glory with all their good works. What-ever title they have to
a future happineſs, what-ever hopes of it, what-ever reft, and peace, and
joy they expect in it, they owe all to Chrift, and are his debtors for all.
They owe him more than a whole eternity of praifes will ever recom-
pence. How miferable would the beft of Saints have been, if Chrift
had not merited for them? How ſhould they ever have obtained eternal
life, got a place in Heaven, or indeed have efcaped everlafting burnings,
had it not been for Chrift's undertakings? When they had been work-
ing and labouring all their days, they would have loſt their labour at laft.
They might have prayed, and heard, and given their goods to feed the
Eee 2
poor,
ufe.
ļ
43.6
Good works not Meritorious of Salvation.
Serm. XI.
Job. 9.15. and
40.
Pfal. 143. 2.
Gen. 32. 10.
poor, and their bodies to feed the flames, they might have done all they
could, and fuffered all their enemies would, and yet have fallen fhort of
a reward. One fin committed by them, would have done more to ſhut
Heaven againſt them, than all their good works could to open it to
them.
2. How unreaſonable is their pride? how unpardonable is their folly
that boast of, and put confidence in their own good works? That ever
men fhould think God to be their debtor, and that they have him in
bonds to them! That ever they fhould have fuch high thoughts of fuch
pitiful things as their own works! Sure they have little knowledge of
themſelves that have fuch great conccits of themſelves; know little of
their ill deferts, that think they have any good ones; they have cheap
thoughts of God's grace and Chrift's merits, that do fo-magnify their
own performances. David, and Paul, and all the ancient Saints were
of another mind; they durft not abide God's trial, nor confront his
judgment with the choiceft of their works. They be-like were Saints
of a leffer fize, and their graces and good works of a lower allay: our
Popish Saints have over-top'd them in holiness, are Giants to them:
Suarez and Vafquez have got the fart of Job and David, and have
found out a way to Heaven unknown to all that went formerly thither.
Jacob, poor man, counted himſelf less than the leaft of God's mercies, but
thefe count themſelves worthy of the greateſt of them. The 24 Elders,
Rev. 4.10. Caft down their Crowns before him that fits on the Throne,
in token that they had received them from him; but Papifts fcorn to do
fo, they think they have won them, and therefore may wear them; and
inftead of giving Glory, and Honour, and thanks to him that liveth for
ever, they take them to themſelves, at leaſt ſhare them with him. The
Lord tells the Ifraelites, Deut. 9. 6.. That he gave them not that good
Land to poſſeſs it for their righteouſneſs, fpeaking of the earthly Canaan,
but theſe audacious merit-mongers think that even the heavenly one is
given them for theirs. Great Saints no doubt they are, and well
deferve to be canonized, when (if you will believe them) they deferve
to be faved.
3. And yet more egregious is their folly, in expecting advantage by
the merits of others, and thinking to eke out their own righteouſneſs by
borrowing of their neighbours. If no good works of the Saints me-
rit any thing at God's hands, then the Popish Treafury is quite empty;
and his Holiness is a meer bankrupt, Supererrogations fail, Indulgences
fail, and there is no borrowing from Peter to fupply Paul. If the beft
have no merits at all, fure they have none fuperfluous, none to fpare..
The wife Virgins, Matth.25. have no more oil than will ferve for them-
felves, and are not they fooliſh ones that think to accommodate their
friends? and they yet more fooliſh that hope to borrow of them?
The Scripture ſpeaks indeed of a ſuperfluity of: naughtineſs in mens
hearts, but it no-where ſpeaks of a fuperfluity of goodneſs in their
hearts
..
4:
Serm. XI.
437
Good Works not Meritorious of Salvation.
hearts or lives. A redundance of merit we acknowledg in Chrift, un-
fearchable riches, all fulness; but woe to them that feek for the like
redundance of merit among men. Ask the old Patriarchs, and Pro--
phets, and Apoſtles, to lend you fome of their merits, and they will all
tell you they never had any of their own, they were all beholden to
Chriſt, and to him you muſt go as well as they; the Church ftore-houſe
cannot furniſh you.
2. For inftruction in point of duty learn hence,
1. To be humble, and acknowledge the infufficiency of all you do,
to deferve any thing at God's hands. Own your felves as unclean things,
and your righteousness as filthy rags. Do but ſtudy your hearts, the Ifa.64 6.
workings and luftings, the inclination and temper of them; ftudy your
actions and ways, the beft as well as worſt; your duties, and choiceft.
fervices; and ftudy God's Law, the purity, holiness, fpirituality, and.
extenſiveneſs of it; what it forbids, what it requires, how far it reaches,
and compare both together, and then be proud if you can, boaft if you.
can, truſt in your own works if you can; and, in one word to fay all, be
Papifts if you can.
?
2. Learn to admire the grace of God in rewarding your works: it
is much that he accepts them, and what is it then that he rewards them?
It is much that he doth not damn you for them, (feeing they are all de-
filed, and have fomething of fin cleaving to them) and what is it then
that he crowns them? You would admire the bounty and munificence
of a man,
that ſhould give you a Kingdom for taking up a ſtraw at his
foot, or give you an hundred thouſand pounds for paying him a penny-
rent you owed him: how then fhould you adore the rich grace, and
tranfcendent bounty of God in fo largely recompencing fuch mean fer-
vices, in fetting a Crown of Glory upon your heads, as the reward of
thoſe works you can fcarce find in your hearts to call good ones? you
will even bluſh one day, to ſee your felves fo much honoured for what
you are aſhamed of, and are confcious to your felves you have deferved
nothing by. You will wonder then to fee God recompencing you for
doing what was your duty to do, and what was his work in you, gi- Cum Dens coroa
ving you Grace, and crowning that Grace, enabling you to do things traibil aliud
acceptable to him, and then rewarding you as having done them. Take
heed therefore now of rivalling God's grace, or Chrift's merits, of in- munera fua,
verting his praiſes, and aſcribing any thing to your felves which belongs Auguft.contrai
only to him. Set the Crown upon the right Head; let him have the Pelag. Epif.
honour of the work that hath done it, the glory of your re-
ward that hath purchaſed it. Say with your felves, What am I, and what
are my Services, that ever God fhould thus plentifully reward them? I ne-
ver pray'd but I finn'd,never confeffed fin, never begg'd pardon of it, strength
against it, but I did at the fame time commit it; I never heard a Sermon,
received a Sacrament, did any good duty, but with fome mixture of cold-
nefs, deadness, distractedness, I never had any Grace but what God gave
}
net merita no-
coronat quam
105..
-
438
Good Works not Meritorious of Salvation.
Serm. XI.
Bech. 4. 7.
I
am
me, nor acted any but what he ftirr'd up in me. All the good I ever had, or
did, I received from him, and therefore I owe all to him. I am a thousand
ways his debtor, for my life and being, for the good things of this life, for
the means and offer of eternal life, for the knowledge of his will, conviction
of fin, reſtraint from fin, the change of my heart, the reformation of my ways,
the graces of his Spirit, the priviledges of his children conferr'd upon me :
his debtor for all the evils he hath delivered me from, all the good he
hath offered me, wrought in me, done by me. And doth God take ſo much
notice of Such poor things? Will be indeed reward fuch weak endeavours,
fuch lame performances? Muft I live in Heaven, that never deferved to live
on earth? Muft I wear the Crown of Righteousness, who never deferved any
thing but the puniſhment of mine iniquities? Muft eternal glory and honour
be my portion, who have deferved nothing better than shame, and everlafting
contempt? I have nothing to boast of, nothing to glory in. I must cry Grace,
Grace. All I have, and to eternity am to have, is Grace. The foundation
of my Salvation was laid in Grace, and fo will the top-ftone too.
It was
Grace fent Chrift to redeem me, and Grace will fend him at last fully to
fave me. I have received all from God, and therefore defire to return the
praife of all to him: It is but just that all should be ascribed to him, from
whom all came.
3. Labour ſo to exerciſe your felves in, and to good works, as yet to
put all your confidence in God's grace. I do not go about to cry down
good works, or difcourage the practice of them, but take you off from
confidence in them; nor to diffwade you from that exercife of holinefs
whereby God may be glorified, and your fouls advantaged, but that fin-
ful reliance on your own righteoufnefs, which is God's difhonour, and
your lofs. Be as holy as you will, do as much good as you will, abound
as much in the work of the Lord, and walk as circumfpectly and cloſely
with God as you pleaſe, (and the Lord make you abound more and
more) only, if you value your comforts, if you love your fouls, if you
are concerned for God's glory, take heed of putting any the leaſt confi-
dence in what you do, or expecting to merit a reward by your moſt la-
borious working. It is the great art and wiſdom of a Chriftian to joyn
the exerciſe of Faith and Holiness together, and yet diftinguish their dif-
ferent relations to his falvation; not to give fo much to the one, as to
exclude the other; but fo to believe, as ftill to own the uſefulneſs of
works; and fo to work, as to fee the neceffity of Faith: to believe like
one that had no works, and to work like one that were to be faved by
his works. In a word, to be diligent in good works, but not put con-
fidence in them, and fo to acknowledge their neceffity in their place, but
not their meritorioufnefs. He is a believer of the right ftamp,.who nei-
ther contemns Chrift's Law, nor diſhonours Chrift's Grace,but is alike an
enemy to Antinomian Faith, and Antichriftian works.
If you 'do truſt in your good works, your beft duties and fervices; con-
fider that,
1. If
Serm. XI.
439
Good Works not Meritorious of Salvation.
1. You do but lean upon a broken reed, build upon a fandy foundati-
on, which will at laft fail you,difappoint you, undo you. What a defeat
will it be to expect to be faved by your merits, when, at laft, it appears
you have no merits; to fancy your felves worthy of a reward, when it
appears you have been worthy of nothing? And as fure as the Scripture
is true, you can merit no more at God's hands by all your ſervices, than
a debtor can of his Creditor, by paying him ſome ſmall part of what he
owes him; and your very confidence in your works will bereave you of
any benefit by Chrift's merits: Chrift alone muft be trufted in, relied
on, and glorified by you. You muſt not think to be parcel-Saviours
with him; either he will be your only Saviour, or not at all your Savi-
our; your only righteoufnefs, or not at all your righteouſneſs: if you
divide Chrift's honour, you loſe his help; your works cannot be your
righteouſneſs, and Chriſt will not; and fo you will lose the things you Joh. ver. T
bave wrought, by thinking to gain too much by them; mifs of the fub-
ftance while you catch at the fhadow.
2. However you truft in your works while you live, you will not dare to
do it when you die. When men come to die, and clofe the eyes of their
bodies, ufually thoſe of their minds are moſt open, and as their reflecti--
ons are then moft ftrong, fo their profpect is moft clear. The nearer
they are to death, and judgment, and eternity, the truer apprehenfions
they have of them: they then beft fee how holy the Judge is, how im-
partial his fearch, how righteous his fentence; and how do they fear him
then, with whom they made fo bold before? How doth the confidence
of their lives ſhrink at their death? Alas, they did not think either God
fo ſtrict as now they believe him, or their goodness fo imperfect as now
they come to find it. They fee the neceffity of grace, which before they
flighted; and the infufficiency of works, which before they idolized.
Mercy is mercy indeed to a dying man, and works are but works, and
not merits. Let me fee the face of the Papift, that, when he is coming.
to the higheſt tribunal, dares truft to his good works, and put in his.
claim to the Crown of Glory upon the account of his merits, and tell
God to his face; Lord, I have done all thy will, and done it as I should;
or if I have fallen fhort in fome things, I have out-done it in others: I have
beard ſo many Maffes faid, ſo many Pater nofters, and Ave Maria's, obſer
ved fo many Canonical hours, made fo many Confeffions, done so many.
nances, given ſo many Alms, gone so many Pilgrimages, fafted fo many
Lents, mortified my flesh with hard lodging, and harder blows: and this is
as much as Heaven is worth; thou art now a debtor to me: I have done
my work, I challenge my reward, let justice be done me, and the Crown be
given me. I ask no more than I have laboured for, and deferved at thy.
bands. It is but just that I should be joynt heir with Christ, Seeing I have
been joynt Purchafer with him. I am perfwaded there is not the Papift
upon earth, unleſs he be moft bruitifhly ignorant of the Nature and Law
of God, and of his own heart, that will dare in a dying hour thus to be
Pe-
z
fpeak:
!
2
}
440
Serm. XI:
Good Works not Meritorious of Salvation.
peak him. And how fooliſh is it for men to boaſt of that now, which
they will not dare to boaſt of then; and build upon a foundation in
their life, which they must be forced to relinquish at their death? Re-
member, Chriftians, there is a time to die, as well as to live; a time to
be judged in, as well as to act in a day of recompènce, as well as a day
of fervice: and therefore bethink your felves before-hand; fee your
confidence be rightly placed. Expect your falvation from him only
now, from whom you will expect it at laft; and put your fouls into his
hands now, into whofe you would then moft willingly commit them:
fet afide your works, though not as to the practice of them, yet as to
your confidence in them. Eye Chrift alone as to the bufinefs of your
juftification, acceptance, reward. Labour for fuch a Faith in Chrift, and
free Grace, as will fupport you under the weakneſs and imperfections of
your prefent righteoufnefs, and encourage you againſt the terrors of ap-
proaching death. In a word, fo believe and hope now, that you are go-
ing on toward Eternity, as you would do when you are ftepping into it.
}
SERM.
SERMON XII
The Doctrine of Juftification is dangerouſly
corrupted in the Roman Church.
Rom. 3. 24. Being justified freely by his Grace, through the Re-
demption that is in Jeſus Chriſt.
I
HE Apoftle, in theſe words, (and the following) gives an
exact account of the Doctrine of Juftification, dictated to
him by the Spirit of Truth. And this will be the beſt ground
we can proceed on, to diſcover the errors by which it is cor-
rupted. That is our prefent bufinefs to which I haften, only firft open-
ing the words by a brief touch upon them.
Being justified] To be juftified, is to be freely accepted of God as
righteous, fo as to have pardon and title to life, upon the account of
Chriſt's righteoufnefs. We cannot be accepted as righteous, till we be
acquitted from guilt. The Apoftle deſcribes Juſtification by remiffion
of fins, Rom. 4. 5, 6. And being accepted as righteous, we are ac-
cepted to life. (The Apoftle calls it Juftification of Life, Romans
5. 17, 18, 21.) This is upon the account of Chrift's righteouſneſs. We
cannot be juftified upon our own account; for fo we are condemned,and
cannot but be fo, nor upon other account but Chrift and his righteouf-
nefs; for there's no juftification without righteoufnefs; and none fuf-
ficient but that of Chrift, which the Apoſtle includes in the Redemption
that is in Chrift Jefus.
Freely by his Grace] The Lord juftifies by his Grace, and this acts
freely. That which moves him is called, Tit. 3. 4. Xensóras aardgwria,
Kindness and Love, which, ver. 7. is Grace; (that being juftified,
Thixirs xder, by his Grace) fo Juftification is xdea, the free gift, Rom.
5. 16. Nægràvir xágeri, the gift by grace, ver. 15. This grace, as it is free
mercy, ſo it acts like it felf, dapsar, freely, (the word uſed, Mat. 10.&
Sugear shabere, freely ye have received it) he gives it freely to thoſe who
have no merit to deferve it: there is none in ts; what there was, was
in Chrift. It is
Through the Redemption.] Redemption is deliverance by a price, or
valuable confideration. This price was the bloud of Chrift ver. 25.
Fff
Rom。
441
442
The Doctrine of Justification is dangerously
Rom. 5.9. Eph. 1. 6, 7. His death, Rom. 8.33, 34. His obedience, Rom.
5.19. His righteouſneſs, ver. 18.
We may view the Text diftinctly in three parts.
1. Believers are juſtified.
2. Freely by his Grace.
3. Through the Redemption that is in Chrift.
per-
Againſt each of theſe the Papifts have advanced feveral errors of
nicious confequence; and thereby dangerously corrupted the whole
Doctrine of Juftification..
1. That a finner may be faved, the Scriptures declare that he muſt
be both juftified and fanctified: the "Romanifts, as if one of thoſe
were but requifite, call that Juftification, which in Scripture is Sancti-
fication; and that which in Scripture is Juftification, they admit not,
as diftinct from inherent righteouſneſs..
•
1
The Apoſtle Paul, who moſt infifts upon the Doctrine of Juftificati-
on, delivers theſe two as diftin&t things, I Cor. 11. and elfe-where. He
afcribes Juftification commonly to the bloud of Chrift, as in the
Text, and Rom. 5. 8, 9. Sanctification to the Spirit of Chrift, Tit.
3.5.
However the Papifts promifcuous ufe of the words might be tolle--
rated, if they did not confound the things, and contend that we are
formally juftified by that which is the form and effence of Sanctificati-
on, viz. inherent righteoufnefs. The danger is that which the Apoſtle
would have the Jews avoid, when he expreffeth his hearty defire that
they might be faved; Rom. 10. 13. For they being ignorant of God's
righteousness, and going about to establish their own righteousness, have not
fubmitted themselves to the righteousness of God. The Papifts truft to.
their own righteoufnefs for acceptance and life, and will be juftified, in
the fight of God, by that which indeed is imperfect and culpable, and
fo liable to be condemned; and being convinced that they cannot be
juſtified by an imperfect righteoufnefs, therefore they will have their in-
a Quod diceba- herent righteoufnefs to be perfect, a not fo perfect as it will be in Heaven,
mus-- juftitiam but fo as to be free from b fin, and to anſwer the demands of the Law,
charitatem fince they know otherwiſe it would not juftifie them. And this fancy of
in hac vita non a finleſs perfection runs them into many abfurd and pernicious con-
effe perfectam
comparatione
duntaxat ad il-
ceits..
iam patriæ reputandum eft. Domenicus a Soto de nat. grat. L. 3. cap. 4. P. 134.
b The Council of Trent calls it Juftitiam candidam & immaculatam, Seff. 5. 67. In the Trent Ca--
techiſm it is Divina qualitas in anima inhærens-- que animarum veftrarum omnes maculas delet ea (chari-
tas) fiquidem, eft veriffima, pleniffima, perfectiffima, juftitia; Bellarm. de Juftif. L. 2. c. 16. p 806.
& Habitus jufti
tiæ contrarius
For they are hereby obliged to maintain,that no corruption in their na
tures, (after Baptiſm) no averfion to God, no inclination to evil, though
habitual and fixed, has any thing of fin in it. No, nor any e vicious ha-
eft babitus injuftitiæ, quia non eft peccatum fed vitium,ex malis actibus contractum, quale etiam in justifica
tiss
-
Corrupted in the Roman Church.
443
:
tis reperiri poteft, ibid. p. 805. Difpofitio vel habitus acquifitus Vitium eft, non peccatum, de amiff. grat.
L. 5. c. 19. p. 337. Omnes fiquidem leges præcipiunt vel prohibent actus non habitus. Melch. Canus de pe-
nit. p. 870.
bits acquired by frequent acts of fin; all is finlefs that is in the foul,
when Grace or Charity is once therein. And fo there's no need of mor-
tification, no poffibility of it: for there is nothing of fin in them to be
mortified, no habit or diſpoſition, natural or acceffary, upon which the
charge of fin can be truly fixed. And as they leave no need of, no
place for mortification; after they have difcarded the Scripture Jufti-
fication, to make way for a Sanctification to juſtifie them; they deal no
better with that neither. Whether it be taken for the firſt rife of Ho-
linefs, which is properly regeneration; or for the growth and increaſe
of it, which is the Sanctification that the Scripture calls for commonly
under this notion (they will have it to be a fecond Juftification). As
for the firſt Sanctification, by their principles, it excludes all fin, and is, ſo
far, perfect or nothing, and fo indeed it is a meer chimera, fuch a thing
as God never gave, never promiſed, as no meer man on earth ever had;
Job. 1. 18. Yet this and nothing elſe muft juftifie them, and make them
worthy of eternal life: and thus they will be juftified, and faved by a
meer fancy, or nothing.
As for growth and increaſe in Holinefs, (which is the Sanctification
that the Scripture makes fo neceffary, and calls for with fo much impor-
tunity) this they make fuperfluous and unneceffary. No man needs de-
fign or endeavour it; for what needs he look after more of that which
he hath already in d perfection? They have it in fuch perfection, as there
is no culpable defect in it; it is no fin to have no more, (elfe it would not
be fufficient to their Juftification) and what neceflity is there to labour for
that which it is no lin to want? Their Doctrine of Juftification by a
righteouſneſs of their own inculpably perfect, obliges them to hold,
that what Grace they receive at firft, though in the very loweft degree, is
all that God commands, and makes neceffary (if he commanded more,
the want of more would be culpable). So that every degree of Holinefs
or Charity above the leaſt of all, is only e, fub confilio, meer matter of
counfel; which they may neglect without contracting fo much as the
guilt of a ƒvenial fault.
d
Nulla enim
eft charitas fim
pliciter imper-
perfecta -- fufft-
cit autem qui-
libet gradus charitatis ut quis fervet verbum, i. e. præcepta Domini, Bellarm. de Purgat. 22. c. 3,
P. 1381.
e si non pecco (ex fententia S. Thomæ) fi amem Deum nifi uno gradu amoris, certe non teneor in vigore
amplius amare: implicat enim contradictionem, quod non peccem, non faciendo quod facere tencor: ergo ft
addam alterum gradum amoris, amo plus, quam teneor, atq, co modo facio actum fuperervegationis, ut Con-
fil. Bellarm. de Monach. L. 2. c. 13. p. 1162.
f Nec ulla (leges) divine confultorie etiam ad veniale obligent. Navar, manual. C. 23. m.49. p. 56.
c. 21. n. 43. Silveft. fum. verbum inobed. Ss. 2.
Thus all progrefs in holiness is hereby fuperceded: after the firſt
Step they fin not, though they never make another. And all the de-
F f f 2
grees
444
The Doctrine of Juftification is dangerously
}
F
g charitas cul-
pam delet per
altum fuum
proprium,
panum
autem tollet.
grees of holiness above the loweft, are unneceffary, they may be without
all of them, fafely and inculpably. In fhort, if the want of all other
degrees, but the leaft of all, be a fin; if the loweſt degree of all be not
righteoufnefs in perfection: by their principles, they are not juftified,and
cannot be faved; and fo the main ftrefs of their Salvation lies upon a
grofs and palpable delufion; that fuch a righteoufnefs is perfect, as is
furtheft of all from perfection, and in a degree next to nothing.
Secondly, they ſeem to include remiffion of fins in Juftification, but it
is not that pardon which the Goſpel offers, but another thing under the
difguife of the fame word. And particularly, ſuch as lies croſs to every
part of the Text. Their pardon is not an act of God, abfolving a guilty
perfon upon the account of fatisfaction given; but an act g or confe-
quent of infufed Grace or Charity within us, aboliſhing fin, and not
Otherwiſe taking away the guilt, but by taking away the being of it.
per opera fatisfactoria que ipfa charitas imperat, Bellarm. de Purgat. Lib. 2. c. 3. p. 1381.
+
The beft account I can give of it, in brief, is this, collected out of
their chief Authors. They obferve in fin the fault and the guilt; and
the guilt either as it is the defert of fin, and the offender worthy of
puniſhment; or, as it is an obligation to punishment, and the finner
bound to fuffer it. The former is, with them, b reatus culpe; the latter,
reatus pæne and all this is taken away by Charity, or infufed Grace.
The fault in fin is the averfion, or the fouls turning away from God:
but Charity, or inherent Grace, brings it back again, and joyns it to him,
h Reatus culpe, and thereby the fault is remitted. Now the fault being gone, by vertue
qui eft dignitas of inherent Grace, the guilt muft vaniſh too: for where there is no
odii, indignitas fault, there is no defert of punishment; and where there is no defert of
gratiæ, & me
ritum pæne :
it, there can be no obligation to it. So that infufed Grace having left
Reatus poenae,id fin no being, by neceffary k confequence the guilt is taken away together
eft ordinatio with it. Accordingly Bellarmine fhews particularly how this Charity
five obligatio
Te
ad luendam pœ-
takes away all that belongs to fin, the averfion from God, the ftain of
nam, Bellarm. fin, the defert of puniſhment, and the obligation to it: and the fum of
de amiff. grat. all is this. The formal effect of habitual Charity is the aboliſhing of
fin and with him and others, remiffion of fins, and infufion of Grace,
are but one and the fame m motion; whereof thefe are the two terms;
à Quando per
gratiam remit as it is in the diffufion of light, and the difpelling of darkness.
titur culpa tol-
L. 5. C.19.P.
337.
litur averfio anime a deo in quantum per gratiam anima Deo conjungitur. Aquinas 3.9.85.art.4. Ideo ex bos
dicitur culpa mortalis remitti quod per gratiam tollitur averfio mentis a Deo, ad primum artic. 4.
quest. 85.
k Per confequens fimul tollitur reatus pœnæ, id. ibid. non poffunt,non tolli, fi donum illud præceſſèrit, fays
Bellarmine of the guilt and offence of fin, de Juftific. L. 12. c. 16. p. 806.
1 Habemus primum effectum formalem juftitia, id eft Charitatis habitualis, divinitus infufe, cffe de meg
dio tollere, ac delere peccatum, id. ibid.
m. id. rbid, L. 2. C2. p. 766. And Soto (after Aquinas) de nat. & grat, L. 2. c. 18. p. 110.
So..
Corrupted in the Roman Church.
445
!
So that this Doctrine leaves finners no hopes of pardon in this life,
or for ever: for hereby fin is not pardoned, till by inherent Charity it
be quite expelled, which is not in this life: or till the finner be rendred
not worthy of puniſhment, meerly by vertue of fuch Charity, which
will never be.
However, thoſe who underſtand what pardon is, by the light of
Scripture will foon difcover that this is not the Gofpel-pardon; to go
no farther than the Text, it claſhes (as I faid) with every part of it.
For, firft, by their account, Pardon is by a phylical, or fuper-phyſical
act of Charity within us: whereas the firft word in the Text, (dxsusvas).
fhews that pardon in Juftification is a judicial act of God towards us.
The perpetual ufe of the word in Scripture affures us of this: it implies
a judicial proceeding, and is fet oppofite to condemning or accufing. For
a Judge to acquit one at the Barr, accuſed in order to condemnation, is
not to qualifie him, (that would be to prevent mifdemeanors for the fu-
ture) but to diſcharge from what he is accufed of, as paft: nor can they
give any inſtances in Scripture of fuch uſe of the word as will bear their.
notion. Indeed, it is againſt the ufage of the World, and common fenfe,
that a man ſhould be faid to pardon one, by induing him with good
qualities. Secondly, the pardon in Juftification is free. A gift of un--
deferved Grace (as the next words expreſs it). But their pardon is
not free, neither in it felf, nor in that which they make the rife of it
(inherent Charity). They deface the freeness of it in both, by a conceit
of their own merit; and fo transform it into another thing than the
pardon of the Goſpel is, which ſhall be made apparent when we come
to the fecond part of the Text. Thirdly, the Gofpel-pardon is intirely.
through the redemption that is in Chrift (as the next words reprefent
it): But their pardon excludes this redemption, or leaves it but a mi-
nute and remote influence into it, if any at all.
1
The Lord, by Chrift's undertaking, is moved to fhew mercy to fin-
ners; he fhews it by infufing Charity into their hearts, this takes away
the fault or being of fin, and that being gone, the defert of puniſhment
vanifheth, and by confequence the obligation to it. So we muſt pafs
feveral ftages before we can difcover what the redemption of Chrift hath
to do in the pardon of a finner; and when we have gone fo far, may be
at a loſs too, as they order the matter: but that will better be fhewed in
the laft propofal.
Moreover, though they will have their pardon do more than meer eft maxima pa
remiffion can do; yet they make it fall fhort of that which is moft pro- narum,-- Omnis
per for pardon to do. It quite diffolves not the obligation to punish-rio degit, cris--
in purgato
Pena damni
ment, ciatur faltem
hac pæna damni
que eft omnium maxima, Aquinas in 4 Dift. 20.41. art. 2. vid. Bellarm. de Purgat. L. 2. c. 14. Si ibi
eft verus ignis, erit omnino acerrimus; cum ad hoc folum fit inftitutus, at fit inftrumentum juftitiæ divines
fi non fit ignis verus, erit aliquid horribilius, quale Dens parare potuit, qui potentiam fuam in hoc oftendere.
voluit, P. 1400.
*720
1
446
The Doctrine of Justification is dangerously
3
ment, but leaves the finner, when he is faid to be pardoned, to fuffer, as
if he were condemned. He muft, for all his pardon, be damned to a
temporary hell, (for fuch is their Purgatory) and there he muſt be pu-
nifhed in the fevereft manner and meafure, with the greateft fuffering of
all, as to lofs (the want of the vilion and fruition of God) and the moſt
exquifite tortures, as to fenfe, o fuch as are equivalent to the torments of
hell; and all this it may be for 100 or 1000 years, they know not how
• Nam ut vecte long. All the pardoning mercies of God, and the redemption of
explicat Card. Chrift, p cannot fecure him from this. Sure this pardon looks nothing
Cajetanus f. fo like remiffion, as condemnation.
na illa que lu-
enda reflat job
culpe remiffionem eft illa ipfa pœna ſenſus, quam in Gehenna pati debniſſet peccator, remota folùm æternitate
Idem de pœnit.
p The Pope (fure his Holiness has left him no mercy) can do it when he lift; Silveft. fum. v. Papa
9. 6. fi quaratur werum poffit fpoliare Purgatorium pro libito fuo: dico quod non voluntate fua precife fed.
mediante illo infinito thefauro. But he is wife however, and confiders if he fhould fpoil Purgatory, he
would ſpoil fomething elfe, which is more regarded at Rome than another World.
Thirdly, what we faid laft, refpects thofe fins which they call mor-
tal; but there is with them another fort of fins which go under the no-
tion of venials,and which in number exceed the other vaftly and incom-
parably. And theſe fins by their Doctrine are not pardoned, or need no
pardon; and fo Juftification, the free Grace of God, and the redemp-
tion of Chrift, are excluded hereby, as needlefs, and unconcerned in
them.
The pardon in Juftification frees,the finner from eternal puniſhment;
but they teach, that thefe fins (all of them together) deferve not eternal
puniſhment: q God cannot justly inflict it for them. It is not due to
them. If the guilt of all the fins in the World, of this fort, were
charged upon one man; or if there were no covenant or promife of God
for pardon, fays their great Cardinal, (i. e. if there were no Gofpel, no
Chrift) yet a finner could not be punished for them eternally. So that
there is no place for, no need of the pardon of the Gospel as to theſe
fins. Then for the temporal punishment of them, the finner either
muft, or may fuffer it himſelf, and fo fatisfy for it: if he may fatisfie for
it, there's no need of pardon: if he do fatisfie for it, there is no place
poffe Deum jufte for pardon. He that fuffers what puniſhment the Law will have in-
panire peccatum flicted for his offence, neither is nor can be ſaid to be pardoned. r So
quodlibet eti- that plainly by their Doctrine, venial fins have not, or need not pardon
pœna omnium : of any fort, either in refpect of eternal or temporal puniſhment.
9 Negamus
am veniale,
graviffima que
eft mors æterna. Bellarm. de amiff. grat. L. I. c. 14. p. 92. etiamfi omnia peccata venialia, fimul col-
Ligerentur in unum, nunquam efficerent id, quod facet unum Lethale id, ibid. C.13. p. 91. Etiamfi nullum
effet pactum Dei nobifcum de remiffione pænæ adhuc tamen perfpicuum effet, peccatum veniale ex fua natura
non inducere reatum pœnæ fempiterna id, ibid. C. 4. P. 95.
Non enim remittitur quod totaliter punitur, Bellarm. de Purgat. L. I. c. 7. P. 1359.
And
Corrupted in the Roman Church.
447
x
And yet theſe venial fins, which need no pardon, are many of them
for their quality, great and heinous; for their number, far the greateſt
of all. As to their quality; their Cafuifts (who are dictators in this.
buſineſs) make what fins they lift to be venial. Whereas, by their com-
mon reckoning, there are feven mortal fins even divers of thefe, by
their handling, are fhrunk into finall faults. They
make ƒ covetoufnefs and prodigality two, t ambi- Aquinas 22. q. 118 · art. 4. Nivar..
tion, z vain-glory, x gluttony and y drunkenness, Eachir, C. 23. n. 18. t Cajetan. Jun.
(if it do but half bruitifie a man,) z the neglect art. 3. Cajetan, ibid. v. gula, & v.
verb. ambitio. u Aquinas ibid. q. 13.
of the publick worſhip of God, (of all worship in- emunditia. y Navar. ibid. C. 13.a. 2.
deed which can be truly called fo,) and the a neglect & C.21.2.1. z Id. C. 24. # 5. Caje--
of charity and mercy to men; (except in fuch cafes tan. ibid. v eleemofyn. a Lopez inftruct
which rarely or never fall out;) balfo common
confc. C. 42. p. 227. & Sylveft. fam.
V jurament. 2.48. b Jacob de Graff
fwearing, a great irreverence to the Divine Maje- decif. aur. L.2.c. 5. n. 10. & Sylveft.
fty, d abhorring of divine things, yea divers forts ibid. v. malti, p. 170. d Idibid. v.
of e blafphemy fand perjury, g murder,with others blafphem. q.3. 4. Domina foto de just..
of like nature to be but venial faults. They affigud Id ibid. L. 5. q. 1. art. 8.
& jer. L. 8. 9. 2. art. 3. p. 259; 370
feveral waies wherein the higheft impieties againſt
C
God, and greateſt out-rages to men, may pafs under this gentle notion,.
and fo need no pardon. This might be clearly fhewed, out of the
writings of the leading men amongst them, of ſeveral orders, and fuch.
as have the chief conduct of their confciences, (though the Jefuites were.
left out), but it requires a large diſcourſe, and I muſt not here digrefs a
little.
And, as theſe fort of fins are great otherwiſe, fo, that they are the
greateſt of all for number, is no queftion. Their Church enjoyns but
confeffion once a year, and prefumes that any wicked perfon may give.
an account, in a little while, to his Confeffor, of the mortal fins he com--
mits in a whole year: but of venial fins no account can be given, being:
fo numerous, that they are beyond remembrance or notice. So that by
their Doctrine there are very few fins, in compariſon, that need pardon,
and fo few, that need either the free Grace of God, or the redemption:
that is in Jefus Chrift. Theſe corruptions are dangerous and evidently.
damnable; I have infifted the longer thereon, becauſe in this point
(about pardon) the Romanifts are conceived to come neerer the truth-
and us than I fear they do indeed."
Proceed we now to the ſecond part of the Text, (freely by his Grace,).
When the Lord juftifies a finner, he does it moft freely. It's an act of.
meer Grace; it's no way due to us before he vouchfafe it. He owes it
not, but gives it, when he is no way pre-ingaged by any deſert in us. Merit
in us is utterly inconfiftent with this gracious act. Theſe two are oppo--
fite in their nature; and the Apoftle plainly expreffes the oppolition,
Rom. 11.6. and 4.4. If it be due by vertue of any act or work of ours,
it is debt; if it be debt, it is not grace, the grace of God herein is no
grace. If by grace, then it is no more of works, otherwife grace is no more:
grace 5
ཅ
$
3.
448
The Doctrine of Juſtification is dangerously
1
こ
​Nec effet gra-
tia, fi non da-
retur gratuita,
fed debita red-
deretur, Aug.
Epist. 105,
grace; but if it be of works, then it is no more grace, &c. Now to him
that worketh, is the reward not reckoned of grace, but of debt. The
Apoftle's difcourfe.cannot be anſwered with reafon, nor evaded with
any conſcience. And yet the Papifts will prefumptuouſly croud merits
of all forts into Juftification. And by this means too, they corrupt this
Doctrine dangerously and intollerably: they do it againſt all evidence
of Scripture, they do it to the foul defacing of the glory of free grace,
and the redemption of Christ: they do it with great hazard to their own
fouls. For if they will not be juſtified freely, if they will ſtay till they
deferve it, they are like to be condemned. Yet they will venture, and
ftick not to aſcribe all that they include in their feveral juftifications to
fome fort of merit. Inherent grace, and pardon of ſin, to congruous
merit; title to glory, and increaſe of Grace, (which they make a ſecond
juftification) to merit of condignity.
Aquinas himself, Manifeftum eft quod omne meritum repugnat gratiæ quia ut Apoftolus, Rom. 11. 1, 2. q.4.
art: 56.
Inherent (which they call juftifying) grace, and count it (after
.3 Seſſ. 6. Cap.7. the a Council of Trent) unanimoutly the formal caufe of juftification, by
their Doctrine, falls under merit. They mince it indeed, calling it
mcrit of congruity, but it is big enough, how ſmall fo-ever they would
have it ſeem, to bid defiance to the grace of God in the Text.
bid. Concil.
Trident. Sef
: Ó . E . Go
·C Et actus ha-
manus bonus
There are fome preparatory works which (they fay) muft go before
Juftification b as dogmatical Faith; fome forrow for fin, fear, hope, &c.
to which juſtifying is due in congruity, though not in juſtice; and this
dunefs they exprefs in the definition of congruous merit. It is; fays
Navar. (after Aquinas and their common gloſs) c a good humane act,
of one without the grace of God to which Spiritual or temporal reward is in
Some respect and congruity due. Now if juftifying grace be due on our
account, before the Lord vouchfafe it; he gives it not freely, but only
pays what he owes, and is before obliged by us to let us have; d and
Bellarmine fays this merit is not founded on the promiſe of God, but in
gruitae,&f the worth and dignity of the work.
factus ab ali-
quo, extra gra-
iftente, cui de
tiam Dei ex-
quadam con-
cundum quid
debetur aliqua merces ſpiritualis vel temporalis, ut fentit gloffa. Enchirid. præ'ul. 7. n. 3. p. 40.
d Quod objiciebatur, meritum de congruo non fundari in dignitate operis fed fola promiffione Deis re-
fpondemus, contrarium eſſe vèrum; and a little after, Nos exiftimamus potius fundari meritum de congrue,
in aliqua dignitate operis, quam in promiffione. De Juſtific. L. I c. 21. p. 753.
eDe natura & This fort of merit is generally owned by the Romanifts. e Soto tells
grat. L. 2. C.3. us it is afferted by Scotus, Durandus, Adrian, and in a manner all the
p.55. & Me-
School Doctors, whom they call Nominals, (and this is one divifion of
dina, 12.q.109.
Cum St Tho- their Schools). He ƒ fays alfo, that Aquinas (the leader of the other
mas, 2 S´nt. d.
27, 28. Opinionem communem infequutus affirmaffet tum quod homo ex naturalibus poffet fe diſponere ad
gratiam, tum quod difpofitio illa effet meritum de congruo. Soto ibid. p. 66..
diviſion)
Corrupted in the Roman Church.
449
divifion) following the common opinion, affirms it likewife, though he
would have us think that he afterwards retracted it. But Bellarmine
g not acknowledging any ſuch retraction, together with Aquinas, reck- g Magiſter ſen-
ons up to us, by name, the chief of the Schoolmen as of this perfwa- tentiarum, St.
fion.
Gabriel, and others, de penitentia, lib. 2. c. 12. pag. 945.
Thomas, Eo.
naventur,Sco-
tus, Durandus,
S. Clara tells us it is certe communis et recepta fententia Scholarum D:ns natura grat. Problem. 21.
P. 125.
It's true, there is fome difference among them about the name: Some
would not have it called Congruous Merit; but all, as i Bellarmin, kVega, i Quod attinet
and after him / Santa Clara tells us, agree in the thing. And it is the
thing, not the word that is fo injurious to the Grace of God, and where-
in the corruption and the danger lies, and therein they confpire.
ad catholicos,
quæftio videtur
fe fere de folo
iffe
nomine meriti,
&c. de juftif.
0. 1 Itaq;
quæfiio.
1. 1. c. 21. P. 752. Recte advertit Vega, de re, non eft inter Do&tores catholicos
de nomine folum eft quæftio an ea debeant vocari meritum de congruo San&a Clara, ibid. P.I
I need bring no particular teftimonies, to fhew, that by their Doctrine,
pardon of fin falls under this fort of merit: For pardon and inherent
Grace are by them involved together, and made one and the fame mo-
tion; and I have ſtaid the longer on that which is evidence for both, be-
cauſe ſome queſtion, whether this congruous merit be commonly owned
by their Writers. I think it might as well be queftioned, Whether the
proper merit of condignity be their common doctrine; for there are
fome among them who diflike this, and ſcarce more the other, fo far as
I can compute the numbers.
29.
О
As for the other particulars (Title to glory) included in the firft, and
0 Quum justus
increaſe of Grace, which they call a fecond Juftification, the Council of homo per opera
Trent has made it an Article of their Faith, That good works are truly fua bina quate
meritorious of both, and denounceth thofe accurfed who deny it; and nas movente
Dco facta funt,
their Writers unanimoufly fince underſtand it to be merit of condignity,
as o Aquinas expreft it before. So that theſe things are due from God de condigno me-
upon the account of their Good works in ftrict Juſtice, and not alone reatur, ipfum
in congruity. It is not my buſineſs to argue againft their Doctrine of etiam gatie et
merit, only let me fuggeft this which the Text leads me to.
vitam eternam
charitatis aug-
mentam merevi
Their opinion of merit makes the ſpecial Grace and mercy of God dicendum eft,
needlefs: For if a man by what he doth can make heaven due from God 12.q. 114, ats
in point of Juſtice, he needs not his Mercy to fave him, fo long as he is 86.
fure the Lord will not be unjuft; he is not concerned to regard whether
or not he be gracious and merciful. As in a like cafe, when a mans caufe
requires nothing but Juftice, if he be fure the Judg will do him Juftice,
there is no need at all to be beholding to him for his mercy.
Grace and Mercy being excluded as needlefs and fuperfluous, all oblige-
ments to love and gratitude, to all ingenuous obedience and worship, are
taken off, and all fenfe of Religion like to be razed out of the fouls of
Gg g
Thus
men.
450
The Doctrine of Juftification is dangerously
<
:
1
P Bellarmine de
Fuftif. lib. 2
6. 7. P. 783.
initio.
Dicere Deum
peccata remit-
tere, non tamen
prorfus tollere,
hominis eft vc
cem remiffionis
ignorantis. Soto
de nat, et grati
lib. 2. c. 19.
men. I may forbear telling you that this is of dangerous tenden
cy.
Come we to the third part of the Text, The Juftification of a finner
is, Through the Redemption that is in Jefus Chrift.
That Doctrine quite overthrows the Juftification of a finner, which
removes from it this redemption; but fo doth the Popish Doctrine, and
thereby tends to make Chrift of none effect. For without that redemp-
tion, he is not, he cannot be the Saviour of any man. Their errors here.
ftrike deep, and tend to undermine the foundation of Chriftianity. Let
mne give you an account hereof in refpect of the fatisfaction, the merit,
and the application of this redemption.
1. The fatisfaction of Chrift is unneceffary, by their Doctrine, there is
no need of it for the juftifying of a finner; he may be pardoned and..
freed from eternal punishment without it. For if the pardon of fin be
the abolishing, and utter extinguiſhing of it, as they teach, p and it be
by infufed Grace or charity, that fin is thus abolified, as dark r by the
approach of light, and one contrary by natural confequence, at the pre-
fence of another (which is their Doctrine, if I underftand it); then there
was no more requifite to free a finner from guilt and liableness to eternal
punishment, but only that Chrift fhould purchafe for him habitual grace.
Now to purchaſe this, his merit would ferve, and there would be no need.
of fatisfaction s. And there are thoſe who ſeem to acknowledg the for-
mer, when they deny the latter.
P. 111. Omnino idem plane vale', reccata effe tecta; atque fublata effe, et nulla prorfus relicta. Perereus
difput. 3: in Rom• 4. Admonemus (peccata) dimi ti effe, non folum non imputari, non folum non puniri;
Sed penitus eriam tolli, penitus fceleri, Maldonat. in Mat. 6.12. p. 145. r. Quo fi ut gratia gratum fa-
ciens ex diametro opponitur pecca o atque adeo formaliter per modum contrarietatis expellat ipfum ut author
eft, S. Tho. 12. q. 113. art. 2. Soto ibid p. 109. Bellar. ibid. c. 2.p. 766. s Aliquod meritum eft fine
fatisfactione et è contrario, id. de Purgat. lib. 1. c. 10. p. 1370.
Then as to the temporal punishment, they leave no place at all for
Chrift's fatisfaction; this is quite excluded here, (though this puniſh-
ment be no lefs in their account than the torments of hell, eternity ex-
cepted): the finner muft, or may, fatisfic for himſelf, and therefore
Chrift did not fatisfie: otherwife the Lord would take payment twice
for one debt, and require double fatisfaction for every fin, and punith it
ultra demeritum, more than it deferves, which would be cruelty: yea
he would not be fatisfied when he had fatisfaction, which would be un-
reaſonable. Nor is this my inference only, they do as good as acknow-
& Satisfacit me-
diate pro pœna ledge it: For they grant that Chriſt did not fatisfic for t temporal pu-
etiam temporali
quatenus gratiam præbet per quam ipfi nos Domino fatisfacimus, Bellarm. de pænitentia, L.g. c.15. p. 1096.
de Purgat.l.1.c.10. non quod immediate ipfa ejus fatisfactio tollet pœnam temporalem nobis debitam, fed
quod mediate cam tollat, quatenus videlicet, ab ea gratiam habemus, fine qua nihil valeret noftra fatisfa..
Gio, p. 1369
nishment,
Corrupted in the Roman Church.
451
:
T
nishment, but mediately; by procuring grace for finners, that they might
fatisfie for themfelves. And if he fatisfied no otherwiſe, he fatisfied not
at all; no more than I can be faid to travel 100 miles, when I do not
ftir out of doors, becauſe I help another to a horſe, who performs fuch a
journey.
Thus, by their Doctrine of Juftification and Pardon, the redemption
of Chrif, as to fatisfaction made thereby, is reduced in a manner to no-
thing. For venial fins, to which, they fay, temporal puniſhment only
is due, they cannot with any reafon pretend that fatisfaction by him is
neceffary. For mortal fins, (a fmall parcel of the infinite multitude of
venials confidered), habitual grace (which Chriſt might merit, though he.
did not fatisfie) is fufficient to aboliſh fault and guilt, and fo to procure
remiffion, as to eternal fuffering.
Or, if habitual Grace were not fufficient for this, yet ftill they make
the redemption of Chrift infufficient, and fo no fatisfaction. For not-
withſtanding all that he hath done and fuffered, the Lord is not ap-
peaſed to thoſe that believe; he will punith, he will inflict the torment
of hell, for a time at leaſt, how long, none of them can tell; but, with-
out queſtion, (they fay) till his juftice be fatisfied, till that be done by
themſelves, which Chrift alone can do, and that will be long indeed,
and not end but with eternity. So that it is plain by their principles,
that the Lord is not yet fatisfied by the redemption of Chrift? it was
not as much as juftice required, it was not enough, and fo could not be
fatisfaction. And therefore a Bellarmine concludes fuitably enough to a Tertius tami
their principles; that of the feveral opinions which are amongst them modus videtur
concerning Chrift's fatisfaction and mans: this is the moft probable, that probabilior,
there is no actual fatisfaction but one only, and this is ours.
grod una tan-
tum fit actualis
2. The merit of this redemption is alfo by their Doctrine made un- fatisfactio, &
neceffary for the purchafing of eternal life, to which we are accepted in ca fit noftra, de
Juftification; for they teach that men may (and muft, if they will have Purgat. L. 1.
it) merit it for theinfelves. Now there is no need of the merit of re c. 10. p. 1069.
demption, if men can, and do merit Heaven; for merit is the worth of
what it is faid to deferve,it must be (by their computation)c equal or pro-
portionable in value to it. Now if Chrift bring the worth of Heaven,
and we must bring the worth of it too; the Lord lets none have Hea- © In obere Box
ven till he have double the value of it, till he receive twice as much for no ex gratia
it as it is worth: fo that Heaven, upon this account, will be a very
hard bargain, however the Lord declares it to be a gift.
procedente fit
quædam propor-
iio equali-
tas ad præmi→
Em vite eterne, Bellarm. de Juftific. L.5. c. 17. Æqualem valorem condignitatis habent, Valquez,
There is no avoiding this, but either by making the merit of Chrift
needlefs, or the merits of men. The Papifts in this cafe choofe rather
to make the merit of redemption unneceffary. And indeed, (when
they think it adviſable to ſpeak out) they fay exprefly that there is no
Ggg 2
need
453
The Doctrine of Juftification is dangerously
A
·
A cum opera
justi mereantur
vitam æternam
tanquam æqua-
lem mercedem
& præmium:
-
need of the merit of Chrift, that we may; thus Vafquez (one of their:
moſt eminent writers) d feeing the merits of a juft man (faith he) do
condignly merit eternal life, as an equal recompence and reward; there
is no need that any other condign merit, fuch as is the merit of Chriſt,
ſhould intervene that eternal life may be had. But how then muſt we
underſtand them, when they tell us that Chrift did merit eternal life for
us? They inform us by their Doctrine of Satisfaction: as Chrift fatis-
fied for the temporal puniſhment due to fin mediately, by procuring
grace to fatisfie for it our felves: fo he purchaſed life for us mediately, e
in that he was worthy to obtain grace for us, whereby we merit life our
felves. But, by this account, he did not merit life for us at all, no more
than he can be faid to confefs or repent of our fins; becauſe he obtained
grace for us to confefs and repent thereof our felves. This is but to
own the merit of redemption, as a Pelagius owned the grace of God;
when he faid it was grace, for him to form us with wills able to act fuf-
ficiently, and perform the office of grace without it.
non opus eft interventu alterius meriti condigni, quale eft meritum Chrifti, ut eis reddatur vita æterna, in
prima fecundæ, q. 1 14. Difput. 222.c.3. n. 3.0.
e Nunquam petimus a Deo per merita Chrifti ut noftris dignis operibus & meritoriis reddatur merces æter-
næ vitæ: fed ut per Chriftum detur nobis gratia, qua poffemus digne hanc mercedem promereri, id.ibid.
They uſe this illuftration; A Farm being given to a fon, he may by the commodities reaped out
of that Farm, buy any thing that it fhall pleaſe his Father to fet to fale. D. Biſhop in Abbot of
merits. P. 640.
a They faid (as Auguftine reprefents them) Poffe fufficere naturam humanam que condita eft cum li-
bero arbitrio: eamque effe Dei gratiam, quia fic conditi fumus, ut hoc voluntate poffimus. De geftis contr.
Pelag. c. 35. And Jerom, ad Ctesiphontem, p. 253. Ita Dei gratiam ponunt, ut non per fingula opera, ejus
nitamar &regamur auxilio, fed ad liberum referent arbitrium, ut in eo Deo referende fint gratiæ, quod talis
nos.condiderit, qui noftro arbitrio poſſimus & eligere bona, & vitare mala :. & non intelligunt ifta dicen-
tes quod per os eorum intollerabilem blafphemiam Diabolus fibilet.
Befides, fecondly, their principles do not allow them to ſay, that we
have inherent grace by the merit of Chriſt. And that being with them
the formal cauſe of Juftification; if it was not procured for us by his
redemption, this is quite excluded from being intereffed in juftifying us.
And indeed all the intereft of Chrift's redemption in our juftification
(and falvation too) is reduced by them to this one point, his purchafing
inherent grace for us, (as appears by the premiſes). So that if this be
diſclaimed, there will be nothing afcribed to Chriſt.
Now it cannot be expected, that while they profeſs themſelves Chri-
ftians, they ſhould, in plain terms, make Chriſt a Cipher; but they do
it by confequence too plainly. Their other principles render Chriſt's
meriting inherent grace for us, to be needlefs: and fure he would not
do and fuffer fo much for a needlefs thing. By their Doctrine of con-
gruous merit, a man deſtitute of inherent, (or (as they call it) juſtifying)
grace, may do that which will make it due to him from God. Now
that which a man can make due to himſelf, needs not at all the merit
of
4
1
Corrupted in the Roman Church.
453
?
:
of Chrift to make it due. The Lord will certainly let him have his
due, without the mediation of any other merit.
Yea, if we ſhould bate the word merit & debitum, or dunefs too, (as
Soto would have it); yet if a man can do that upon which juftifying
grace will neceffarily and infallibly follow, there is no need that Chrift
thould purchaſe it; for it is altogether unneceffary that Chrift ſhould
merit that for us, which we can make fure to our felves, fo as to have
it neceffarily and infallibly. Now that a man can do thus much, to
make fuch grace fure to him, the Dominicans (the best friends that the
grace of God can find amongst the Romanifts) do affirm; Dominicus a
Soto (a principal, and the leading man amongst them) afferts it, and that
upon the expreſs teſtimony of Aquinas (whofe conduct they are wont
in their divinity to follow as Angelical) b out of neceffity, not that of con-
ftrant, but that of infallibility; Grace is given to him that prepares him-
felf for it, by fome help of God. They hold, that when a man doth his
endeavour, God will not deny him grace, (there's their c congruous
merit) and think they falve all, by faying, this endeavour muſt be from
divine affiftance; but Pelagius acknowledged, that no lefs than they
and Augustine, with other his oppofers, take notice of it: yet becaufe
he would have grace to be given according to merits (though by
merits was underſtood, not that which deferved it, but any thing
done by a finner, in refpect of which grace is given, as d Bellarmine
confeffeth); they condemned him, as evacuating the redemption of biod ex ne--
Chriſt, and the grace of God.
ceffitate non
quidem coacti
onis, fed tamen
?
;
infallibilitatis detur gratia, fe, per auxilium Dei præparanti, de nat. & grat. l.3. c. 13.D. 165. And
this divine affiftance, others of them fay, a graceless perfon may merit, Prof. to longe probabilius di--
ceretur, per opera bona moralia, quibus aliquis ante acceptam gratiam faceret quod moraliter poteft, eatenus
primam gratiam ex congruo illum mereri, quatenus conveniens, & congruum eft, ut cum talis facit, quan--
tum in illo ftatu moraliter poteft Deus etiam præftat id quod fuarum eft partium, hoc eft ei homint
auxilia actualia augeat, quibus adjutus poffit facilius gratiam confequi, atque adeo confequatur fi fibi won de-
fit. Gregor. de valent. 1. de grat. devin. pars 4. c. ult.
c Peccator per bona opera facta extra charitatem meretur de congruo primam gratiam, ibi eft enim que-
dam congruitas, quia facit quod in fe eft, Bonavent. 2. Diſt. 27. n. 39.
d De gratia & lib. arbitrio, l. 6. c. 5. p. 659. Gratiam autem fecundum · merita: noſtra dari intel--
ligunt patres cum aliquid fit proprius viribus, ratione cujus detur gratia, etiamfi non fit illum meritum dè.
condigno.
In fine, if a man by their principles could not merit juftifying
grace for himſelf: yet ftill, by their Doctrine, there would be no
need of Chrift's merits: For they teach that any other juft man e e Morito con
may merit it for him de congruo, and do fo much on his behalf, grui poteft ali.
quis alteri me»-
1
reri primam gratiam, Aquinas, prima fecundæ q. 114. art. Bellarmine will have this paſt all doubt. Si
cut certum eft, non poffe unum alteri ex condigno gratiam promereri, ita non dubium eft, poſſe id ex con--
gruo fieri. De Juftificat. 1. 5. c. 21. p. 969. Bonaventure will have this to be meritum digni, Dift. 492.
n. 8. Eft dignitas cum indignitate ficut cum vir justus meretur peccatori primam gratiam dignitas enim eft?
ex parte viri jufti, 2 Diſt. 27. n. 39.
ass
?

454
The Doctrine of Juftification is dangerously
as it would be indecent and incongruous to the bounty of God, to deny
him grace. And this is enough to make him fure of it infallibly; fee-
ing the Lord is as far from acting undecently or incongruoufly, as he is
from dealing unjustly.
I need not tell you thefe errors are dangerous; unless you need be
told that there is danger in making Chrift fignifie little or nothing in the
juftifying of finners.
The laft thing propounded is the application of this Redemption, i.e.
of the bloud of Chrift, or his obedience or his righteoufnefs, (for thoſe
are uſed by the Apoftle, as terms of the fame import). If we be accep-
ted as righteous, it must be upon the account of fome righteoufnefs; we
have none of our own that can acquit us before the Lord's tribunal.
That of ours will neither fatisfic for what is paft, nor ferve us for the
future; it cannot of it felf be a good title to life, which has in it fuft
ground for condemnation. The righteoufnefs of Chrift is alfufficient
for all the exigences of our condition. But that it may be our Juftifi-
cation, (Rom. 5. 18.) it must be our Righteoufnefs: and how can that
be? We need no other man to tell us, than Bellarmine himself; a The
per generatio- fin of Adam (fays he) is communicated in fuch a manner, as that which
nem,eo modo,quo is past, can be communicated; that is by imputation. If the Cardinal
communicari had not been a meer fervant to his hypothefis, he would have followed
poteft id quod this fo far as the reafon of it leads him; and then it would have brought
him to acknowledg no lefs of the righteoufnefs of the fecond Adam
than of the fin of the firft: both are paft, and no other way to com-
municate what is paft, but by imputation.
a Nobis vero
communicatur
tranfii, nimi-
rum per imputa-
tionem. De a-
miff. grat. L. 5.
C.17. P.332.
This imputation is it which they will deny, and yet cannot but con-
fefs. And in their great Champion, we may fee manifeftly the evidence
of truth ftrugling with the power of intereft and prejudice; and pre-
vailing fo far as to force from him three or four acknowledgments of
b De juftific.l.2. this imputation, in that b difpute, where he fets himſelf with all his
might to oppofe it.
C.17.p.785. Ss.
quarto refelli-
tur, &c. 10.
P.793. Et bac
modo non effet
abfurdum, fi-
quis nobis di-
ceret, nobis im-
putari Chrifti
Julitiam &
merita, cam
There are thefe feverals confiderable, about the imputing this righte-
oufnefs: firft Subftitution; Chrift fatisfied in our ftead, i. e. He tendred
that which was due from us. Secondly, Acceptance; the Father ac-.
cepted what Chrift performed in our ftead, as performed on our behalf.
Thirdly, Participation; we have the fruits and advantages of his un-
dertaking, no lefs than if we our felves had fatisfied. Now, the firft of
theſe the Romanifts affert, the third they acknowledg, and the fecond
nobis donentur they cannot deny, unless they will deny that the Father accepted Chrift's
applicentur, perfect performance, on the behalf of thofe for whom he undertook it
ac fenos ipfi by his own appointment. And as this performance, fo ftated, is that we
Deo fatisfeciffe-
mean, by Chrift's righteoufnefs: fo this acceptance, as declared in the
mus, & pin94.
P.794-
Ss. refpondeo Gofpel, in reference to thofe that believe, includes all that we mean by
imputation. Nor need we contend for more, than they cannot, with-
out fomething like blafphemy, deny, viz. God's acceptance of Chrift's
fatisfaction.
S. hac igitur
falfa, &c.
Then
Corrupted in the Roman Church.
455
Then doth God impute the righteoufnefs of Chrift to a believer,
when he accepts what Chrift performed for him, as if he had perfor-
med it. As we fay, then a Creditor imputes the payment of the debt
to the debtor, when he accepts of what the furety pays for him, as if
Heb. 7, 22.
himſelf had paid it. There is ground enough in Scripture to ufe this Matth.6.12.
for illuftration at leaſt.
a
Without lef
And by the light hereof, a a mean capacity may fee a clear anfwer to
the greateſt objections made by the Papifts againft Chrift's righteouf fening the dif
nefs imputed, 1. Obj. If Chrift's righteoufnefs be truly imputed unto us, ference be
then we might be called, and accounted redeemers of the World. Anf. twixt debts
He might as reaſonably fay, the debtor may be called and accounted the ments; a fure-
furety, becauſe the furety's payment is accepted for him,2.Obj. If Chrift's ty as to either
rigteoufnefs be imputed to us as if it were ours,then we ought to be ac- will ferve our
counted as righteous as Chrift. Anfw. He might as well argue, the purpoſe.
debtor is as rich as the furety, becauſe the furety pays his debt, 3.Obj. If
by the righteoufnefs of Chrift imputed to us, we may be faid to be tru-
ly righteous; then Chrift, by our unrighteoufnefs imputed to him, may
be truly called a finner. Anfw. Which is juft as if he fhould fay; If
the acceptance of the furety's payment acquit the debtor; then the fure-
ty, becauſe the debt is charged on him, (though he contracted it not) is -
as bad a husband, and as much a bankrupt as the debtor.
I need bring no particular arguments for this. All the Scriptures,
where there is mention of Chrift's dying for us, his fufferings, cleanting
us with his bloud, his obedience to death, c. (lince it cannot be denied
but all this was well pleafing to God, and accepted by him, as it was per-
formed on the behalf of believers) are undeniable proofs, that his
righteouſneſs is imputed.
And it is a wonder to me, that any who acknowledg the fatisfaction
of Chriſt, ſhould have the confidence to ſay, there is no evidence for this
imputation, in the fenfe expreffed; but their caufelefs prejudice againſt
the word, makes them it ſeems fo fullen, that they will not take notice
of the things we mean, though they meet with it every where in Scrip-
ture..
Anfr
Di Fut E. 7. 20
In fhort, (I fear I have tranfgreffed already, and muft omit much of c. 2. c.5. p.778.
what I intended); if Chrift's righteoufnefs be not imputed, it is not from his opini-
accepted, if it be not accepted, it is not performed, and fo there will be on, fays he,
Certe fequitur,
no fatisfaction, no redemption in Jefus Chrift. This is Bellarmine's ut Chrifti jufti
own inference when he is difputing againſt Ofiander; to deny God's ac- tiam Deus non
cepting Chrift's righteoufnefs for us, (which is by the premiffes his im- acceptet, which
puting it to us) is to overthrow the whole myftery of mans redemp- mitted, nif
tion and reconciliation.
cannot be ad-
quis velit 10-
bumane
Ufe. For Application.Let me admoniſh you, as you tender the honour tam myfterium
of Chrift, and the comfort and happiness of your fouls; to receive and redemptionis
preferve the Doctrine of Juftification pure and untainted, as the Apoftle recon ilia-
delivered it. Beware eſpecially of the Popish corruptions, whereby tionis everterss-
they
:
456
The Doctrine of Justification is dangerously.
*
Q
they have adulterated, and wherewith they have overwhelmed it.
Whereas it is, as delivered in Scripture, the foundation of our hopes,
and the ſpring of our comforts: they have made it a fink, into which.
a great part of their other corruptions do run, and fettle; or the fource
from which they rife, and are fcd. I might make this good by an ac-
count of particulars: but thofe I have touched already are too many.
They tell you, to be juftified, is to be fanctified, and fo fanctified, as to
need no further fanctification after the firft infufion: no growth in
grace, no increaſe of holineſs, no progrefs therein, nor mortification
neither, no need of, no reafon for it. Their principles are fo indul-
gent, as to free you from fuch trouble. But then you must not take
notice of the many commands of God which enjoyn theſe, and make
them neceffary; nor of the hazard that attends fuch neglects. They
will affure you there is none under the notion which they repreſent
them.
They tell you, you muſt be juftified by your own righteoufnefs, and
that a perfect righteouſneſs within you; that's it you muſt truſt to; and
if you think much to be juftified, as never any finner in the world was;
and know not how to compaſs a righteouſneſs abfolutely perfect with-
in you: they will inform you, that any degree of charity, the leaft, the
weakeſt, is righteoufnefs in perfection. Thus you may be juſtified in
their way, if you will but have patience till your inherent righteouſneſs
in this world be perfect and ſpotless; or till the loweft degree of it be
abfolute perfection. If you think it impoffible to be juftified upon fuch
terms; they will tell you there is nothing more eafy. Any of their Sa-
craments will help you to it; for they all confer juftifying grace, and
that by the meer external act. You may have it, though you never
mind what you are a doing, when you are at Sacrament, to get it. An
eafie way to Heaven indeed, if it were as eafie to be faved, as delu-
ded.
They will have you believe that their Doctrine of Juftification is
that which we must approve, fince it includes pardon; and yet they
have no pardon by their Doctrine, while there is one fpeck of fin in
their fouls and fo not in this world, and the other is no world for it.
And though they fancy, that fault, and ſtain, and defert, and the very be-
ing of fin, is aboliſhed when they have pardon; and will have none, that
is not lawful: yet are they not pardoned for all that, but plainly con-
demned, and into infernal fires they must go, and be there tortured, (af-
ter they are fo fully pardoned) till themfelves have fully fatisfied, and
paid the utmoſt farthing. And if they cannot do that, which Chrift
only can do, viz. fatishe the juftice of God for all forts of fins, as to
part of the puniſhment due to fome, and the whole puniſhment due to
others. Their Purgatory will prove Hell, everlaftingneſs not abated:
and they will find themfelves damned eternally, and caft into Hell, who,
by the'r Doctrine, were betrayed into that ftate, under a pretence of be-
ing
Corrupted in the Roman Church.
457
ing puniſhed there a while, in order to Salvation. And if the demerit
of fins, which they call venial, prove greater, than they believe (with-
out and againſt Scripture) they are in Hell, while they dream they are
but in Purgatory; for the partition between Hell and Purgatory, is but
the diftinction made in their fanlies, betwixt mortal and venial fins, as
to their demerit.
Thus are they in danger to be pardoned, and no wonder, fince there
is not one fin in five hundred, which, by their Doctrine, needs Chrift or
his blood for its pardon; there's no need of the blood of fprinkling for
the infinite numbers of their venials. They have a fprinkling of their Remiffio Venia
own will ſerve, an holy water conjured into fuch divine powers, as to lium qui eft ef-
wafn away a world of fins, fault and puniſhment both. This is the fetus aque be-
fountain (one of them) which themfelves haye opened for fin and un- nedicta fine
collatione gra
cleannefs and the other opened by Chrift may be fhut up, unless there tie fancti-
may be fome uſe of it for another fort of fins, but thoſe very few, in tatis confertur.
compariſon.
tet.
Non pœnas cul-
Indeed, it is the intollerable injury they offer to Chrift, his redemp- parum modo, fed
id quod mihi
tion, and the free grace of God, which makes their Doctrine of Juftifi- probabilius eft,
cation moft intollerable. To ftrip the redemption which is in Jefus culpas quoq;
Chrift, of its merit or fatisfaction, without which it is no redemption: veniales remit-
to make the mercy of God needlefs, or the free exerciſe of it impoffible, Melchior C₂-
and his grace to be no grace; is the way not to be juftified, but con- nus. De Sacr.
demned. This is to feek pardon of former offences, by new crimes, as pars 1. p. 751.
if one would not receive a pardon without interlining it with fomething
of treaſonable import againſt him who offers it. Yea, it feems an at-
tempt to blot out of the pardon all that is pardoning; and to affront
and deface that upon which all the hopes of a condemned finner de-
pends, and without which no fleth can be juftified. When ever the
Lord juftifies any, he doth it freely by his grace, through the redemption
that is in Jefus Chrift: they that will not be thuis juftified, are in danger
o be condemned.
Hhh
SERM.
458
¡
SERMON XIII
God not to be Worſhipped as repreſented
by an Image.
'Tis not lawful to give Religious Worfbip to any Creature
whatſoever.
'Tis not lawful to make an Image of God.
Tis not lawful to Worship God, as reprefented by an
Image, or to direct our Worship of him to an Image.
"Tis not lawful to Worship Images, by doing it corpo-
rally, as Idolaters do, though we pretend to keep
our hearts to God.
The Papiſts preſumptuously leave the fecond Command-
ment out of the Decalogue.
Mat. 4. 10. Then faith Jefus unto him, Get thee hence, Satan,
for it is written, Thou shalt Worship the Lord thy
God, and him only ſhalt thou ſerve...
T
HE eleven firſt Verfes of this Chapter, contain the Hiſtory
of the Combat, or Conflict between Chrift and Satan.
and in it you may take notice of thefe Particulars.
Then
1. You have the preparation to the Combat, v. 1,2.
was Jefus led up of the Spirit into the wilderness to be tempted of the De-
vil; and when he had fafted forty days and forty nights, he was after-
wards an hungred. Then, that is, immediately after Chriſt had been
baptized in an extraordinary manner, and folemnly declared by a voice
from Heaven, that he was the beloved Son of God, in whom he was well
pleaſed; and after the Heavens were opened unto him, and he ſaw the Spi-.
rit of God defcending like a Dove, and lighting upon him, and was full of
the Holy Ghoft, as St. Luke records it, Luke 4.1. Then (that that is
imme-
God not to be Worshipped as repreſented by an Image.
459
immediately after this) he was led up of the Spirit into the wilderness to
be tempted of the Devil. We fhould have thought that the next news
might have been of his taking a folemn Journey to Jerufalem, and in
the Temple there publickly to have declared, that he was the
great Do-
ctor and Prophet of his Church, and that they were accordingly to hear
him: but God's thoughts are not as our thoughts; the Text tells you,
then, that is, immediately upon this, he was led by the Spirit into the
wilderneſs to be tempted of the Devil.
pre-
2. You have the Combat or Conflict it felf, from the third Verſe to
the eleventh the Devil takes an occafion hereupon to fet upon him, and
to affault him with thefe dreadful temptations. The firft temptation,
or affault, you have Verf. 3. If thou be the Son of God, command that
theſe ſtones be made bread: As if he had faid, There was a Voice
fently from Heaven, that thou art Gods beloved Son, in whom he is
well pleaſed; but if fo, is it likely that God' fhould take no further care
of his own Son whom he loved, than to expoſe him to the want even
of neceffarics for the prefent life? fo that, either thou art not the Son
of God, and that pretended Voice from Heaven is but a delufion, or if
thou beeft fo, let it appear by making of this Miracle, Command that
thefe stones be made bread. The reply or anfwer made by our Saviour to
this temptation, you have Verf. 4. But he answered and faid, It is writ-
ten, Man ſhall not live by bread alone, but by every word that proceedetl
out of the mouth of God: where our Saviour fhews, that this was a no-
torious Impofture, and a fallacious way of reaſoning, that either he
muſt periſh in the wilderneſs with famine, or elſe he must prove himſelf
to be the Son of God by working a Miracle, and commanding ftones to
be made bread: for, It is written, Man ſhall not live by bread alone, but
by every word that proceedeth out of the mouth of God. This temptation
not taking effect, and the Devil foiled and non-pluft by the force and
dint of the Scripture, he makes a feeond affault upon him, Verf. 5, 6.
Then the Devil taketh him up into the holy City, and fetteth him on a Pi-
nacle of the Temple, and faith unto him, If thou be the Son of God, caft
thy felf down, for it is written, He shall give his Angels charge concerning
thee, and in their hands they hall bear thee up, left at any time thou daſh
thy foot against a stone. I know that St. Luke obferves not the fame
order in the recording of theſe temptations, as St. Matthew doth, but it
is likely that was the third and laſt temptation, when Satan had that
rebuke given him by our Saviour, Get thee hence, Satan, for immedi-
ately upon this, Verf. 11. the Devil leaveth him, and Angels came and
miniftred unto him; and therefore I call this the fecond affault or tem-
tation. The third and the laſt temptation, or affault, which feems to
be most dangerous, you have Verf. 8, 9. Again, the Devil taketh bim
up into an exceeding high Mountain, and (heweth him all the Kingdoms of
the World, and the Glory of them, and faith unto him, All theſe things
will I give thee, if then wilt fall down and worſhip me. In St. Luke,
Hhh 2.
Chap.
460
God not to be Worshipped as reprefented by an Image.
1
Chap. 4. 6. he pretends a reafon for it, And the Devil Said unto him,
Allthis power will I give thee, and the Glory of them, for that is delivered
unto me, and to whomsoever I will I give it. And Verf. 7. If thou there-
fore wilt worship me, all ſhall be thine. But the Devil was a Lyar from
the beginning, and there were three notorious Lyes in this pretence of
the Devils : 1. All this power will I give thee, and the Glory of them;
whereas he had no fuch Power or Glory to beftow. 2. The fecond was,
For that is delivered unto me: but God never made the Devil the Heir
of all things, but his own Son. Heb. 1.2. He bath in these last days
Spoken unto us by his Son, whom he hath appointed Heir of all things.
3. The third was, To whomfoever I will, I give it: as if Satan could
give the Kingdoms of the World to whom he pleaſed, a power which
God hath reſerved for himſelf, and hath not conferred on any Creature
whatſoever. Daniel 2.20,21. Bleſſed be the Name of God for ever and
ever, for Wisdom and Might are his, he changeth the times and the ſeaſons,
he remeth Kings, and fetteth up Kings. We read that Satan is fome-
times transformed into an Angel of Light, 2 Cor. 6. 14. but here he
would be transformed into God himself; as alfo in that which follows,
namely, that he would be adored and worshipped; If thou therefore wilt
worſhip me, all ſhall be thine: or, as you have it in the Text, All theſe
things will I give thee, if thou wilt fall down and worship m:. Now in
theſe words you have the reply or anfwer that our Saviour makes to this
temptation; Then faith Jefus unto him, Get thee hence, Satan, for it is
written, Thou shalt worship the Lord thy God, and him only shalt thon
Serve: where you have two things confiderable : 1. You have fome-
thing premifed, or fomething prefatory unto Chrift's anfwer, Get thee
bence, Satan; which may be underfood two ways: 1. Either as Vox
deteftantis, a Note of abhorrence and deteftation, of the Devils horrible.
impudence and blafphemy, in that he would have Chrift to fall down.
and worſhip him: or, 2. As Vox imperanțis, a word of power and au-
thority, commanding him out of his prefence, Get thee bence, Satan,
and thereby fufficiently declaring himself to be the Son of God, which
was the thing in queftion: the Devil had twice put an if upon his Son-
fhip, Verf. 3. If thou be the Son of God, command that thefe ftones be
made bread? And Verf. 6. If thou be the Son of God, caft thy felf down :
Now our Saviour will have this to be out of queftion, and therefore
commands him to be gone, Get thee hence, Satan; and the next news
is, Verf. 11. Then the Devil leaveth him, and behold, Angels came and
miniftred unto him. 2. You have the answer it felf, For it is written,
Thou shalt worſhip the Lord thy God, and him only shalt thou ferve. Where
again you have two things to be taken into Con/ideration: 1. You
have our Saviours urging Scripture in the cafe, It is written: The Word
of God is armour of proof against Satan and his temptations, and hence
the Apoſtle makes it one main part of the Chriftian armour, Ephef.6.17.
Take the Helmet of Salvation, and the Sword of the Spirit, which is the
Word
God not to be Worshipped as reprefented by an Image.
451
:
་
Word of God; and our Saviour makes ufe of this. Sword in the Text, It is
written,but where,ſce Deut.6.13. Thou shalt fear the Lord thy God,and ferre
him; and Deut.10.20. Thou shalt fear the Lord thy God him shalt thou ferve,
and to him shalt thou cleave: where I would note, that our Saviour doth
not quote the very words that are in Deuteronomy,it is faid there, Thou shalt
fear the Lord thy God, and ferve him, our Saviour fays, Thou shalt worship.
the Lord thy God, and him only shalt thou ferve and yet notwithſtanding, It
is written,Thou shalt worship the Lord thy God,and him only shalt thou ferve:.
And I would the rather take notice of this, becaufe there are a generation
of men amongſt us, that tell us, upon occafion, that we do not ſpeak Scri-
pture-Language, and their reafon is, becauſe we do not ſpeak Scripture--
words: But, Friends,take this for a principle, If we ſpeak Scripture-fence,
though not the very words of Scripture,yet we may be faid to ſpeak Scri-
pture-Language: Thus our Saviour here fpeaking Scripture-fence, fpeaks
Scripture-Language,It is written. Fear is a word of great latitude and ex-
tent, and comprehends in its felf that homage,and honour,and reverence,
that we owe to God; and therefore our Saviour calls it Worship,and ſays,
It is written, Thou shalt worship the Lord thy God,&c.. Thus it is alfo in the
like cafe, if the word perfon be Scripture-fence, it is Scripture-Language:
if the word Sacrament be Scripture-fence,it is Scripture-Language. 2. You
have the Scripture that is urged in thefe words, Thou shalt worship the
Lord thy God, and him only fhalt thou ferve. Satan would have our Saviour
to fall down and worship him : our Saviour replies, It is written, Thou shalt
worship the Lord thy God, and him only shalt thou ferve: and the mean-
ing and import of it is this, that which is proper and peculiar unto God;
ought not to be given unto any Creature whatſoever: but Worship is
fo, and therefore ought not to be given to any Creature whatfoever.
Satan is a Creature, and if there were no more in the cafe than that,
even that is reaſon fufficient why he ought not to be Worshipped: Thes
faith Jefus unto him, Get thee hence, Satan, for it is written, Thow ſhalt.
worship the Lord thy God, and him only shalt thou ferve. Thus I have
given you an account both of the preparation to the Combat or Con-
Alict between Chrift and Satan, as alſo of the Combat or Conflict it
felf; thirdly, you have the iffue of the whole tranfaction between Chrift
and Satan, Verf. 11. Then the Devil leaveth him, and behold Angels came
and miniftred unto him.
My Text contains the anfwer, or the repulfe that was given by our
Saviour unto Satans third and laft affault; Then faith Jefus unto him,
Get the bence, Satan, for it is written, Thou shalt worſhip the Lord thy
God, and him only shalt thou ferve..
The Propolition that I would commend unto your Confideration
from the words, is this, That Religious Vorship ought not to be given to
any Creature whatſoever or thus; God alone is, and ought to be the Ob-
ject of Religions Worship. I fay, God alone is, and ought to be the Ob-
ject of Religious Worship: Honour and Worship is Gods due and right,
"
and
Props
{
453
God not to be Worshipped as repreſented by an Image.
and irreligion is a piece of wrong and injuftice; and indeed, if divine
honour was not given to God as his due and right, worship will be a
part
of benevolence from the creature unto God.
1. In the profecution of this point, I fhall, by God's affiftance, ob-
ferve this method. 1. I fhall give you a brief deſcription of worship,
and thew you what worſhip is.
2. I fhall lay down ſome diſtinctions for the due ftating, and the right
underſtanding of this propofition.
3. I fhall endeavour to prove the propofition, namely, that religious
worship ought not to be given to any creatures whatsoever; or that God
alone is, and ought to be the object of religious worſhip.
4. And the fourth particular ſhall be the Ufe and Application.
1. For the firft of thefe, I fhall endeavour to diſpatch in a few-
words; namely, to give you a brief deſcription of worſhip, and fhew
you what worſhip is.
Worſhip is that honour or reverence that we give unto a perſon, or
being, regard being had to the dignity and excellency of that perſon or
being that is to be worshipped; and it confifts of three Acts.
1. An act of the mind, whereby we rightly conceive of the dignity
and excellency of that perſon or being that we worſhip.
2. An act of the will, whereby, upon occafion, we are ready and wil-
ling to pay all offices of respect to that perſon or being.
3. An act of the body, whereby we expreſs that refpect or honour
that is in our minds, unto that perfon or being, by fome outward one of
bodily act, as proftration, uncovering of the head, bowing the knee, or
the like; and this is all I fhall fay to the firſt particular, what worſhip
is.
2. Our next work is, to lay down ſome diſtinctions for the due ftating
and right underſtanding of this propofition; namely, that religious wor-
Ship ought not to be given to any creature whatsoever; or that God alone is
and ought to be the object of religious worſhip : as,
1. We muſt diſtinguish between our works, and religious worſhip:
now, although religious worſhip ought to be given to God alone, yet
civil worſhip may, and ought to be given unto creatures: this is a duty
from Inferiors to their Superiors, from Children to their Parents, from
Servants to their Maſters, from ſubjects to Kings and Magiſtrates; theſe
Gods mult have civil worſhip: thus it is faid of Judah, when Jacob on
his death-bed bleſſed the twelve tribes, Gen. 49. 8. Judah, thou art be
whom thy brethren fhall praife; thy hand fhall be in the neck thine ene-
mies; thy Father's children fhall bow down before thee: Judab's honour
was to weild the Scepter; and therefore the reft of the Tribes his Fa-
ther's children, in a civil fenfe, were to worthip him, and bow down be-
fore him: thus, when Jofeph came into the prefence of Jacob his Fa-
ther, it is faid, 48. 12. That he bowed himſelf with his face to the earth``;
this was civil worship.
And
God not to be Worshipped as repreſented by an Image.
463
*
And indeed, this worſhip conſidered apart, and in a ſeparate way,
feems to be proper unto the creature, and ſo not fit to be given unto
God. If any fhould fay, but is not God to receive all honour, and glo-
ry, and worſhip; and if fo, why fhould civil worſhip be excluded? I
anſwer, becauſe this is not the way to honour God: if we ſhould wor-
fhip God no otherwife than as we worship a creature, this would be to
blafpheme him, under a pretence of giving him that honour that we
owe him. We may obſerve even amongſt the creatures, that the ho-
mage or honour that we give unto the creature, hath alwaies refpcct.
unto the greateſt excellency of that creature; as fuppofe a King were
prefent, a Duke, or a Marquess, or an Earl, if a man fhould give him only
that refpect that is due unto a Duke, or a Marquéfs, or an Earl, this were
in effect to degrade him of his Kingly power: if we give only the ho-
nour unto God, that a Creature may challenge as his due, this ftrikes at
the
very God-head it felf, and we do, what lies in us, to degrade him of:
his fupremacy and tranſparent glory.
2. We muft diftinguish between inward worship, and outward wor-
ſhip: there is inward worship in Faith, and Love, and Hope, and Fear,
and other elicit acts of the mind; this is the inward homage that
we owe unto God: and then there is outward worſhip, which confifts in:
the outward exprcffion of that inward homage and fubjection that we
owe to God, which is done as you heard before, by fome outward one of
bodily act, as proftrating, uncovering of the head, bowing of the knee,
and the like. Now, though the worship of God confifts mainly and
principally in the former; for there may be a pretence of outward ho-
mage and reverence, and yet nothing of worship; as the Souldiers bow-
ed the knee to Chrift, and yet mocked him, Matth. 27. 29. yet outward
worſhip is neceffary, inward and outward worſhip doth mutually de--
pend upon each other: he that doth not pray, nor read, nor hear, nor
receive Sacraments, doth neither love God, nor fear him, nor truft in
him. And befides, outward worſhip is a moſt effectual help and af
fiftance unto the principle of inward worship, ftrengthening the habit of:
it, and exciting of it unto all futable actions: for though bodily exer-
cife, as it is fingle, and divided from the heart, doth, as the Apoſtle
faith, profit little: yet when it joyns with it, it profits much, and makes ·
us far more lively in the fervice of God, than otherwife we thould be:
and we may find by experience, that when we pray only inwardly in our
fpirits,we have not that life and enlargement in our minds and affections,
as when we alfo pray outwardly with the voice; and upon theſe and:
fuch like grounds, it is adviſed by fome, that prayer, though fecret,
fhould be vocal, becauſe it excites affection, and quickens devotion: thus,
though inward worſhip be the main of worſhip, and that which may
moſt properly be called worship; yet outward worſhip is neceffary: the
fecond Commandment hath a fpecial refpect unto outward worship,
namely, that we perform unto God that outward worſhip which he hath
appointed.
{
464
God not to be Worshipped as reprefented by an Image.
}
appointed in his Word. And that which the Devil would have of our
Saviour here, is outward Worſhip, All theſe things will I give thee if thou
wilt fall down and worship me. If any fhall pretend that it is External
Veneration that they give unto other things befides God, whereas that
which is inward, and which may moft properly be called Worſhip, they
referve for God: the vanity of fuch a pretence will appear, if we confi-
der, that it is not a neceffary requifite unto falfe and idolatrous Wor-
fhip, that the inward devotion of the mind fhould accompany the ex-
ternal adoration of the body: for if fo, it will follow, that a man being
commanded under a fevere penalty, might give outward adoration to
any Image, either of the true or falfe gods, and yet be guiltless; and
who durft ever ſay ſo?
3. We will take it for granted, that Religious Worſhip admits of de-
grees, namely, that there is Religious Worſhip in an higher degree, and
Religious Worſhip in a lower and inferiour degree: for,I fuppofe, that the
Veneration and Adoration that our Adverfaries of the Church of Rome
give unto Images and Reliques, and things of that nature, is not Civil,
but Religious, though in a lower and an inferiour degree. Now this
being taken for granted, I afirm, That 'God, and God alone, is and
ought to be the Object of Religious Worthip, in the latitude of it; and
that Religious Worſhip in the loweſt and moſt inferiour degree, ought
not to be given unto any Creature whatſoever, and that will appear from
thefe following Confiderations.
1. It appears from the words of the Text, Thou shalt worship the
Lord thy God, and him only ſhalt thou ferve. Now if we are to Wor-
thip God alone, and ferve God alone, then God, and God alone is and
ought to be the Object of Religious Worship; and Religious Worſhip ought
not to be given unto any Creature whatsoever. If it be Cbjccted, That
the Text doth not fay, Thou shalt worship the Lord thy God only, but
him only fhalt thou ferve: that there is indeed an honour and a ſervice
that is due unto God alone, which to give unto any Creature would be
Idolatry. Him only thalt thou ferve but there is a Worship which is
due unto the Creatures according to their refpective Excellencies, as to
Saints, holy things, and holy places, and we may worship them, though
we may not ferve them: but if this were the fenfe of this Scripture,
the Devil might have excepted against the anſwer made by our Saviour
as infufficient: he might have faid, Thou mayft worship me, though
thou mayſt not ſerve me and that this Scripture did not forbid all
Worſhip, yea that fome Religious Worſhip might be given to a Crea-
tuie in a lower and inferiour degree, though the Supreme Worſhip might
not; and all that he defired of our Saviour was, That he would fall
down and worship him: that it was inferiour Worship, though Religious,
which the Devil required of Chrift, is plain, for he acknowledges God
at the fame time to be his Superiour, and the Giver of that power which
he laid claim to, Luk. 4. 6. And the Devil faid unto him, All this power
will
}
I
God not to be Worshipped as reprefented by an Image.
465
will I give thee, and the glory of them, for that is delivered unto me, and
unto whomsoever I will I give it: And yet that is the Worship which Chrift
faith God hath forbidden to be given unto any Creature; and our Sa-
viour diſcovers his abhorrence and deteftation of any thing of that na-
ture, Get thee hence, Satan, for it is written, Thou shalt worship the Lord
thy God, and him only jhalt thou ferve. Nor was it the ſcope of our
Saviour to give countenance to any fuch diftinction as this, as appears
from that place of Scripture which is here quoted, Deut. 6. 13. Thou
fhalt fear the Lord thy God, and ferve him, and ſhalt fwear by his Name.
Verf. 14. Te shall not go after other gods, of the gods of the people which
are round about you. Where Mofes doth not diftinguish between the
Worship that is due to God, and that Worship which may be given unto
the Creature; but defcribes the Worship which ought to be given unto
God, and to God alone, and which ought not to be given unto the gods
of the Gentiles: and befides this ought to be taken into Confideration,
we do not find the word only in Deuteronomy annexed either to the fear
of God, or to the Service of God. Now would it have been fairly and
ingeniouſly done by any that lived under the Old Teftament Difpenfa-
tion, to make this glofs upon the Text? It is true, we muſt fear the
Lord our God, but not him only; and ferve him, but not ſerve him
only: fo that our Saviour add the word only for Explication fake; and
indeed if God be to be worshipped at all, and ferved at all, for the fame
reaſon he only is to be worshipped, and he only is to be ſerved: ſo that
our Saviour doth not only recite this Text in Deuteronomy, but he doth
it with advantage, when he tells Satan, It is written, Thou shalt wor-
hip the Lord thy God, and him only shalt thou serve. Worship is called
Keligious, becauſe it binds us to God, and to God alone and where-
ever in Scripture it is faid we muſt worſhip God, we muſt always under-
ftand it thus, we muſt worſhip him alone. Thus the Angel in the Re-
velations, Chap. 19. 10. where he tells John, that he muft Worſhip God;
the meaning is, that he muſt Worſhip God alone. Pfal. 29.2. Give unto
the Lord the glory due to his Name; and then it follows by way of expli
cation, Worship the Lord in the beauty of Holiness. 'Tis faid of Job,
Chap. 1. Verf 20. That be arofe, and rent his Mantle, and fell down up-
on the ground and worshipped: Nothing is faid of the Object unto whom
he did direct his Worship; the Object of his Worship is not expreffed, but
understood, and prefuppofed; if he fell down and Worshipped in
a religious manner, it is to be taken for granted that he Worhipped
God.
2. It appears yet further, that God, and God alone is and ought to be
the Object of Religious Worship, and that Religious Worship ought not to
be given unto any Creature whatsoever, becaufe God hath exprefly for-
bidden us in Scripture the Worshipping of Angels, Col.2.18. Let no
man beguile you of your reward, in a voluntary bumility, and Worſhipping
of Angels, The Apoſtles fcope in this Chapter is to difpute againſt
Iii
thofe
1
466
God not to be Worshipped as reprefented by an Image.
thofe Corruptions that were creeping into the Chriſtian Worſhip, thefe
fometimes he calls the traditions of men, the rudiments of the world, and
not after Chrift, Verf. 8. and the commandments and doctrines of men,
Verf. 22. And amongſt other Corruptions, he cautions them againft
Worshipping of Angels. Now if Religious Worship might be given
to a Creature, then to thefe glorious Creatures; but this, according to
the Apoſtles fenfe, is fuperftition, and will-worſhip. So Verf. 23.
Which things have indeed a hero of wisdom in will-worship,- how the
Church of Rome owns and avouches the Worshipping of Angels, which
the Apoítle forbids. 'Tis true indeed, the Papifts, in their Worship-
ping of Saints and Angels, give the Saints the pre-eminence: 'Tis by
their means, fay they, that Indulgences are given out of the Churches,
Treaſury, or rather put to fales they having not only merited their
own Salvation, but fome of them at leaſt fupererogated for the good of
others, in that they have done more and greater things than are en-
joined in Gods Word: And this is an honour, that, according to their
Principles, is not, nor ought to be given to the bleffed Angels.
But how extravagant foever the fancies of thefe men are, or may be,
yet I ſhall aver, That if Religious Worship might be given to any Crea-
ture, then unto thefe Glorious Creatures, and that not only becauſe
they never finned againſt God, as the Saints have done, but alſo becauſe
unto their care and tutelage are committed God's holy ones, and they.
are fent forth to minifter for them that are heirs of falvation, Heb. 1. 14..
But we read not of any fuch employ affigned by God unto the Saints
departed.
If any fhould fay the Worship of Angels forbidden in the Scripture,
is the Supreme Worship that is proper unto God alone, and to give this
indeed unto the Angels, would be Superftition and Will-worſhip, but
not Religious Worship in an inferiour degree: What an horrible bold
perverting of Scripture is this? and who can reaſonably imagine, that the
Apofile Paul, when he knew that the Worshipping of Angels was not
only good and lawful, but highly commendable, fhould yet in the ge-
neral condemn the Worshipping of Angels without any diftinction at all
made in the cafe.
:
And whereas it may be faid, that St. Paul doth not in the general
condemn the Worshipping of Angels, but the Worfhipping of Angels as
Mediators, fo as to exclude Chrift: for the Apoftle adds, Verf. 19. And
not holding the Head. It is true, the Apoftle doth fo: but then we
muſt know, that Religious Worship, though in an inferiour degree gi-
ven to an Angel, is inconfiftent with holding the Head, Chrift. As a
Wife that gives the honour of her Husbands Bed unto another, (and all
religious and divine refpect is no lefs) denies him to be what the calls
him, though fhe call him Husband never fo much. The reafon urged
in the fecond Commandment againft falfe Worſhip, is, that God is a
jealous God: now. we muſt underſtand it thus; he is jealous, not only
left
God not to be Worfipped as reprefented by an Image.
469
1
1
Teft he ſhould not be honoured as God, but he is alſo jealous left he ſhould
not be honoured as one God: for as by the Worshipping of him we ac-
knowledge him to be God, fo by the incommunicableness of that Worship
to any Creature, we acknowledge him to be one God.
And yet that there may be no mistake in this matter, we deny not,
but that good men, when Angels have appeared unto them in a vifible
fhape, even when they have known that they have been Angels, have
given honour to them, and it may be bowed down before them: but
be
then it is granted on all hands, that the fame external gefture may
adapted and fitted to the Worship that is Civil, and that which is Religi-
ons and it lies upon our Adverfaries to prove, that the honour or Wor-
fhip given unto them was Religious, and of the very fame kind that we
give unto God, but in an inferiour and lower degree. We read of
Abraham, Gen. 18. 2. that he lift up his eyes, and lo, three men stood by
him; and when be faw them, he ran to meet them from the Tent-door, and
bowed himself toward the ground: but that this was a Civil, not a Reli-
gious refpect, appears by the entertainment that he offers to make for
them, Verf. 4. 5. Let a little water I pray you be fetched, and wash your
feet, and rest your felves under the tree, and I will fetch a morfel of bread,
and comfort ye your hearts: Indeed afterwards he knew one of them to
be the Angel of the Covenant, the Lord Jefus Chrift, who is called
Jehovah in that Chapter, and might Worship him with Religious Wor-
hip. But this doth not in the leaft contradict our Principles, nor the
Text, for God muſt and ought to be Worshipped, though we muft Wor-
fhip the Lord our God, and him only must we ferve: Unto which I might
add, that the Servants of God under the Law, had a fair occafion of
fered them to invoke and Worſhip Angels, which we have not under
the Gospel, becauſe they frequently then appeared unto them in the
likeness of men, which they do not to us; and yet we never read that
the people of God under the Legal Difpenfation,did invoke them, or pay
any religious refpect to them. David faw the Angel that fmote the people,
2 Sam. 24. 17. yet did he not in the leaft apply himself to the Angel, or
Worship him, but made his addrefs unto God; David pake unto the
Lord, when he faw the Angel that fmote the people, and ſaid, Lo I have
finned, but theſe ſheep, what have they done?
3. It appears yet further, that God alone is, and ought to be the Ob-
ject of Religious Worship, and that Religious Worship ought not to be giver
to any Creature whatsoever, becauſe Religious Worſhip, though in the.
lowest and most inferiour degree, is fuch that neither Saints nor Angels
durft own or receive: We read how that the Devil would be Worlip-
ped, but Saints and good Angels would not; and I fhall give you twe
inftances for this, the firft of a Saint, and the fecond of an Angel.
1. The firſt inftance I fhall give you is of a Saint, namely, that of
Peter, Act. 10.25. As Peter was coming in, Cornelius met him, and fell
down at his feet, and worshipped him, but Verf. 26. Peter took him up,
Tii 2
faying,
468
God not to be Worshipped as represented by an Image.
faying, Stand up, I my felf also am a man. The Argument is this: No
man is to be worshipped; But I am a man; Therefore I am not to be
worshipped. Nor is it reaſonable to believe, that Cornelius would give
Religious Worship in the highest degree, which our Adverſaries ſay is
proper unto God alone, unto St. Peter; for it is faid, A&. 10. 2. That
Cornelius was a devout man, and one that feared God with all his house,
and one that prayed unto God alway. Nor can it juftly be imagined, that
a devout man, and one that feared God, and one that prayed unto God
alway, fhould give Religious Worſhip in the highest degree, which they
call Latriam, unto St. Peter, when he knew he was God's Minifter, and
not God.
2. The fecond Inftance that I fhall give you, is of an Angel, Rev. 19.
10. I fell at his feet to worship him; and he faid unto me, fee thou do it
not,
I am thy fellow-fervant, ſee thou do it not: hereby is fignified unto
us the heinoufnefs of this fin; as if he had faid, beware what thou doft;
God forbid that a creature fhould joyn in co-partnerthip with God in
his worship; worship God, fee thou do it not; a fpeech fomething like
that, Fer.44.4. Ob do not this abominable thing that I hate, ver. 3. They
went to burn incenfe, and to serve other gods, whom they knew not; and
God cried out, as it were with a fhriek, Ob do not this abominable thing
that I hate: thus in the like cafe, when John fell down at the feet of the
Angel to worſhip him, the Angel refufes it with abhorrence and dete-
flation, See thou do it not; and he gives this reafon for it, I am thy fellow-
Servant: and the argument is this; No fervant of Chrift ought to be wor-
ſhipped, but an Angel is a fervant of Chrift, therefore an Angel is not
to be worshipped: Worship God, as if he had faid, God, and God alone
is the object of religious worſhip, and I am thy fellow-fervant; worship
God: the Angel in this feems to point at that worship which is called
dulia; why thould dulia be given to him, that is Jos? It is an horrible
wickedness to ſerve, and worthip thy fellow fervant in a religious man-
ner: I am thy fellow-fervant, worship God: fee again to this purpoſe,
Rev. 22.8, 9. I John faw these things, and heard them, and when I had
heard, and feen, I fell down to worſhip before the feet of the Angel, which
shewed me these things; ver. 9. Then faith be unto me, fee thou do it not
for I am thy fellow-fervant, &c.. worship God.. And whereas fome pre-
tend that St. John took the Angel to be God, and would have wor-
fhipped him with latria, which is proper to God alone; and therefore
the Angel fays, fee thou do it not: this is a meer groundless fancy of
their own, and not to be made out by the leaft iota or tittle in the Text;
and befides, it is very much that Saint John fhould be miſtaken twice in
the cafe, for he was. twice repulfed by the Angel, and St. John calls him
expreíly an Angel; ver. 8. I fell down to worship before the feet of the An-
gel, and the Angel bids him worship God: by which is intimated, that
St. John's mistake was not in the perfon, but in the worthipping of the
perfon; for that religious worship, though in the lowest, and moſt in-
ferior
14
God not to be Worshipped as reprefented by an Image.
469
i.
ferior degree, is fuch, that neither Saint nor Angel durft own or re-
ceive.
4. It appears yet further, that God, and God alone is and ought to be
the object of religious worthip,and that religious worship ought not to be
given to any creature whatſoever, from the confideration of the nature
of worship it felf, together with that God that is to be worshipped re-
ligious worthip in Solidum, as well in one degree as another, is due to
God, and proper only unto him: as there is no proportion between God
and a creature, becauſe there is an infinite diftance between the one and
the other; fo it follows, that if it were poffible, there fhould be an in-
finite difproportion between the honour that we give to God, and the
honour that we give unto a Creature. And fince the Divine Excellency
doth differ in kind from that which is, or can poflibly be in any Crea-
ture, it neceffarily follows, that the Worſhip and Honour that is given
unto God, ought to differ in kind from that Worſhip and Honour that
we give unto the Creature: fo that to give the fame Worship unto God
and to the Creature, differing only in degree, is in effect to fay, that
the Creature is but in a degree inferiour unto God. Unto which I might
add,
5. In the fifth place, That if Idolatry confifts only in giving Religi-
ous Worſhip in the highest degree unto a Creature, then the Arrians
are falily charged with Idolatry by ancient and modern Divines, for gi-
ving Religious Worſhip unto Chrift, who, they fay, is but a Creature,
though the beſt of Creatures: I fuppofe that even our Adverfaries them-
felves make no ſcruple to charge Arrians with Idolatry: Now it is not
eaſily to be imagined, how the Arrians ſhould give Latriam, or Religi-
ous Worſhip in the highest degree unto Chrift, whom they profefs to
be a Creature, and not God; and if Religious Worthip in an inferiour
degree may be given unto a Creature, why then are they charged with
Idolatry?
Unto which I might alſo add, That this will juftifie at leaſt many-of
the beſt and wifeft of the Heathens in their Superſtitious and Idolatrous
practices, many of the Heathens Worthipping the true God by falfe me-
diums for inftance, the men of Athens, A&t. 17.23. As I paſſed by,
and beheld your devotions, I found an Altar with this Infeription, TO
THE UNKNOWN GOD: whom therefore you ignorantly wor-
ſhip, bim declare I. to you; and yet the Apoltle charges them with Su-
perftition, Verf. 22. I perceive that in all things you are too fuperftitious.:
the Altar was dedicated unto the fame God that Paul preached, and yet:
even in this they were too fuperftitious.
Thus I have endeavoured to clear this great truth unto you, That:
God, and God alone is and ought to be the Object of Religious Wor-
fhip; and, That Religious Worſhip ought not to be given unto any
Creature whatſoever. If it be faid, That Religious Worſhip upon oc
cafion hath been given unto a Creature, as for infance, upon Gods ap-
pearing
470
God not to be Worshipped as repreſented by an Image.
pearing unto Mofes in the Burning Buſh, Exod. 3.5. God faid unto Mo-
Jes, Draw not nigh hither, put off thy hoves from off thy feet, for the
place whereon thou standest is holy ground. And thus the Ifraelites were to
Worſhip before the Ark, even by the appointment of God himſelf,
Pfal. 99. 5. Exalt ye the Lord our God, and worship at his footstool, for
he is holy. Now if fo, how is this a truth, That God, and God alone
is the Object of Religious Worſhip; and, That Religious Worſhip ought
not to be given unto any Creature whatfoever? For the removing of this
difficulty, I fhall fay two things.
1. That in whatever place God is pleaſed to manifeft his fpecial and
extraordinary prefence, that place, during that time, may be faid to
be holy, or to be fanctified; and thus it was in the cafe of the holy
ground, Exod. 3. 2. The Angel of the Lord appeared to him in a flame
of fire, out of the midst of a Buſh. Now that this Angel of the Lord
was God himſelf, appears Verf. 4. When the Lord faw that he turned a-
fide to fee, God called unto him out of the midst of a Bush: upon this the
Lord faid, Dram not nigh hither, put off thy fhooes from off thy feet,
For the place whereon thou ftandeft is holy ground. And fo alfo as for the
Ark, God had promiſed his ſpecial prefence there, and to commune with
bis people from above the Mercy-feat, from between the two Cherubims which
were upon the Ark of the Testimony, Exod. 25.22. And hence God is
faid to dwell between the Cherubims, Pfal. 8o. 1. Give ear, O Shepherd
of Ifrael, thou that leadeft Jofeph like a flock, thou that dwelleft between
the Cherubims, fhine forth. And hence the Shewbread that was placed
upon a Table before the Ark, is faid to be fet before God, Exod. 25.39.
Thou (balt fet upon the Table Shewbread before me alway; and this Bread
was therefore called panis facierum, the Bread of faces, and panis pro-
pofitionis, becauſe it was placed before the Ark. But I fhall add, that
there is no place under the Goſpel that can be faid to be holy upon the
account of God's fpccial and extraordinary prefence: if there be any
fuch, let our Adverfaries fhew us where it is, and give us fufficient proof
of it, and we will frankly comply with them, and grant that place to
be holy and fanctified.
2. The fecond thing that I fay is this, That although Mofes was to
put off his fhooes becauſe the place whereon he ſtood was holy ground,
yea, and that refpect was given to the ground becauſe of God's fpecial
and extraordinary prefence in that place, which was fignified by put-
ting off the fhooes. (Take this for granted); yet how doth it appear that
the refpect given to the ground was Religious, or that Religious Wor-
fhip was given to the ground? Oh, fay our Adverfaries, becauſe it was
holy. Grant it, the ground was holy, but muft it therefore be wor-
hipped religiously? If you form this into an Argument, it runs thus:
Whatever is holy, ought to be worshipped religiously: But the Lord
tells you the ground was holy; Therefore it ought to be worſhipped re-
ligiously. But who fees not the weakneſs of the firft Propofition,
namely,
God not to be Worshipped as reprefented by an Image.
471
Hamely, That whatever is holy ought to be worshipped religiouffy?
Aaron was holy, and the Priefts under the Law were holy, but yet we
read not that they were worshipped religioufly, or with Religious Wor--
ſhip, either living or dead, much lefs did they worship their Garments,
though they alſo were holy. We have, or at leaft we ought to have a
refpect for the people of God, as fuch, as they are religious and holy
perfons; and yet it doth not follow from hence, that therefore they are
religiouſly to be worshipped: Yea, the people of God are holy, if com-
pared with the holy ground it felf, in an eminent and tranfcendent man-
ner: for after God, i.e. after the image of God, they are created in righ-
teouſneſs and true boliness: the ground was only capable of relative holi-
nefs, but the people of God are enriched and beautified with inherent
holiefs; and are fanctified, not only in a way of external Relation as
the ground was, but inwardly, and inherently in their lives they are fan-
&tified throughout, both in body, foul and fpirit; and yet they are not
to be worſhipped with Religious Worship.
As for that inftance concerning the Ark, that alfo is called holy, Pfal.
99.5. Exalt ye the Lord our God, and worship at his fuotitool, for he is
boly, fo our Tranflation renders it; or as it is in the Margent of the Bi-
ble, for it is holy: which way foever you render the words, it is much
at one to our purpoſe, for although the Jews worshipped God at his
Footstool, or before the Ark, which was his Footfool, yet it doth not
appear that they worshipped his Footstool, no not with Religious Wor-
fhip in a leffer or inferiour degree. The Ifraelites might worship God
before the Ark, and yet not worship the Ark: thus the Wife-men wor-
ſhipped Chrift wrapped in Swadling-cloaths, laid in a Manger; but yer
they did not worſhip either the Cloaths or the Manger: thus thoſe that
fung Hofanna to the Son of David, Hofanna in the highest, worshipped.
Chrift riding upon an Afs, but they did not worship the Afs it felf:
whatever refpect therefore was given to the ground, or to the Ark, it
doth not appear that it was religious: if any be offended with the word:
Civil, and take it to be too low a word in a cafe of this nature, by my
confent we will not be angry about words, let them call it, if they
pleafe, Supercivilis; or if they will but acknowledge that it was not the
fame Worſhip for kind that we give unto God, the ftrife, as far as this
goes, thall be at an end, and we shall be beholding to them for a bet-
ter word, when they fhall be at leifure to furnith us therewith.
We may take notice from hence of the Superftition and Idolatry of
the Church of Rome, in giving that Worthip that is proper unto God,
and unto him alone, unto other things; and here I thall not ſpeak to
the Idolatry of the Church of Rome in the latitude of it, but take occa-·
fion to make mention of their worshipping of Saints, and their worſhip-
ping of Images.
1. Their worshipping of Saints. Our Adverfaries tell us, that we do
them wrong when we fay that they give that Worship unto the Creature,
that
Vf D.
'
472
God not to be Worshipped as reprefented by an Image.
.
that is proper unto God, and do frankly acknowledge that if they did
fo, they ſhould make a Creature a God, and by confequence be guilty of
Idolatry. But how they will or can acquit themſelves in this particu-
lar, for my part I cannot underftand: for actions, or geftures, or words,
directed to any Creature, that doth imply that Creature to have any of
God's incommunicable Attributes, and Divine Perfections, do queſtion-
kfs give that honour to the Creature which is proper unto God; and
this is done by thoſe of the Church of Rome: for inftance, when thou-
fands of Papilts in thouſands of places at one and the fame time pray
unto Saints, and in particular to the Virgin Mary, doth not this fuppofe
the Saints, and in particular the Virgin Mary, to be Omniſcient, and
Omniprefent? And are not theſe fome of God's incommunicable At-
tributes, and Divine Perfections? And is not the Omniſcience and Om-
nipreſence of God one main ground of Religious Worthip? And is not
God to be invoked every where, becauſe he fees and hears whatſoever is
done upon the Earth, and is prefent in all places? I mill, faith the
Apoſtle, 1 Tim. 2. 8. that men pray every where, lifting up holy hands
without wrath and doubting. We have no reaſon to lift up holy hands
to a Saint, unleſs that Saint was every where: And whereas fome pre-
tend that the Saints may fee all things in God in fpeculo deitatis, in the
Glaſs of the Deity; this Glaſs hath long fince been broken by the hand
of the Learned, nor is there any thing elſe like to be ſeen by it, but the
raſhneſs of ſome bold perfons, who dare to ſport with Divine things,
and aſpire unto a wiſdom above that which is written, the Scripture
not in the leaft making mention of any fuch thing: yea, the Humanity
of Chrift himſelf, though perfonally united unto the Divine Nature, did
not pretend to it; for our Saviour ſpeaking of the Day of Judgment,
doth freely and openly declare to all the world, Mark 13.32. Of that
day and that hour knoweth no man, no not the Angels which are in Heaven,
neither the Son, but the Father: Nor can the meaning be that the Son
knew not of the Day of Judgment in this fenfe, namely, fo as to make
it known unto the world, for in that fenfe the Father himſelf may be
faid to know nothing of that day and hour, when he is plainly excep-
ted in the cafe, Of that day and hour knoweth no man, no not the Angels
which are in Heaven, neither the Son, but the Father. And feeing ope-
rari fequitur eſſe, and every being doth exerciſe its operations in fuch a
way as is fuitable to its nature and effence, it is an hard matter to con-
ceive that a finite Creature can be capable of infinite knowledge, and
exerciſe it accordingly: but I fhall not infift upon this, becauſe it is to
be managed by another hand: however, I ſhall take my liberty to add
hereunto two Confiderations, and ſo paſs on.
1. We Proteftants acknowledge that we have an honour for the
bleffed Apoftles, and Martyrs, and Saints, and upon occafion give them
their due praiſes, and celebrate their memorials: but thofe of the Church
of Rome, whilst they would moft fuperftitiouſly give them that honour
?
that
God not to be Worshipped as reprefented by an Image.
473
that is due to God, moſt unrighteouſly deny them that honour that is due
unto themſelves. Is it an honour to the Prophets, Evangelifts and Apo-
fles, to ſuppreſs what they writ, faid and did, from the greateft part of
the Chriſtian World? When our Saviour fays upon occafion of a wo-
mans bringing a Box of pretious Oyntment, and pouring it upon his
head as he fate at meat, Mat. 26.7, 13. That wherefoever this Gospel
Should be preached, there should alſo this that this woman had done, be told
for a memorial of her. The Apoftle's counſel is, Fam.5.10.Take,my Brethren,
the Prophets, who have ſpoken in the Name of the Lord, for an example of
Suffering affliction, and of patience. Now is it an honour to the Pro-
phets for the generality of the people to be kept in fuch groſs ignorance
of the holy Scriptures, that it is a wonder if millions of them know.
what kind of perfons the Prophets were, and whether there were fuch
that ever lived in the World? Is it an honour to the Saints departed
to aver, that for fome time at leaſt, and it is hard to know how long,
that they ſuffer the fame pains and torments for ſubſtance that the damn-
ed fuffer in Hell, and that all this time they are deprived of the Beatifi
cal Viſion of God's bleffed preſence in the other World? Abfolom had
rather die than to live in exile, and not ſee the King's face, 2 Sam. 14.
32. Let me see the King's face, and if there be any iniquity in me, let
him kill me. And is it a ſmall matter for the Saints, for many Genera-
tions, to be ſhut out of the preſence of their heavenly Father, and ba-
niſhed from his fight, who is the King of Kings, and Lord of Lords?
Thus the pretended honour that the Papiſts fay they give unto the Saints,
vaniſhes into Air and Smoke.
2. That although we have an honour for the bleffed Apoftles, Saints
and Martyrs, yet we dare not give them Religious Honour, no not in
any degree whatſoever; for this is due to God, and proper to him alone:
when we attribute that to a Creature which is proper and peculiar un-
to God, we make that a God. Thus Jacob to Rachel importunately
defiring Children, Gen. 30. 2. Jacob's anger was kindled againſt Rachel,
and be faid, Am I in God's ftead, who hath with-held from thee the fruit of
the womb? Thus alfo when Naaman was fent into Samaria to be cu-
red of his Leprofic, and brought a Letter to the King of Iſrael from the
King of Syria to that purpoſe, 2 King.5.6. Saying, Ñow when this Let-
ter is come unto thee, behold, I have therewith fent Naaman my Servant
to thee, that thou mayst recover him of his Leprofie. Verf. 7. It came to
paſs when the King of Ifrael had read the Letter, that he rent his cloaths;
and faid, Am I God, to kill and to make alive, that this man doth ſend
unto me to recover a man of his Leprofie ?. Thus it is alfo in the cafe of
Worſhip, if we give that Worship to a Creature that is proper unto
God, we make it a God. Exod. 34. 14. Thou shalt worſhip no other gods,
and the reafon rendred is this, For the Lord whofe Name is Jealous, is a
jealous God. God's Name is Jealous; and why is his Name fo? why
is his Name Jealous? Becaufe as men are made known and diftinguiſhed
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God not to be Worshipped as reprefented by an Image.
by their names from other men, fo God is made known by his Name
Jealous, and diftinguiſhed from other gods, from falfe gods: falfe gods
were not jealous, though their Lovers and Worshippers went a whoring
after other gods: if they worshipped them, and ferved them, all was
well enough, they were not jealous. But the Lord our God is a Jealous
God, and will not admit of any Co-partner or Rival in his Love, in his
Worship; Thou shalt worship the Lord thy God, and him only halt thou
ferve. Thus much for their worſhipping of Saints...
2. The fecond thing I thall mention is their worshipping of Images;
this is exprefly forbid by the fecond Commandment. Exod. 20. Ibou
fhalt not make unto thee any graven Image, or any likeness of any thing
that is in Heaven above, or that is in the Earth beneath, or that is in the
Water under the Earth: thou shalt not bow down thy felf to them, nor
Serve them. That God had a fpecial regard to Religion in this Com--
mandment, is plain.
L
1. Becauſe it is faid, We are not to bow down our felves to them,
nor ferve them.
2. Becauſe this Commandment belongs to the firft Table, which con-
cerns God's Worſhip and Service, and the Papilts are tranfgreffors of
this Commandment, for they make unto themfelves Images, and fall
down and worſhip them.
And whereas it is urged, That fuppofe the Worſhip of the true God
by an Image were forbidden by the fecond Commandment, it would
follow indeed from hence, that it was unlawful to worship God by an
Image, but not that it was Idolatry. This is but a pretence; for to give
religious reſpect unto any Creature whatſoever, is Idolatry: now that:
the Worthip given by Papifts unto images is religious, appears, becauſe.
they tell us, that the worship of an Image ftays not there, but is refer-
red or carried to the Prototype, or thing reprefented by its and there--
fore muft of neceffity be the fame in kind that is given to God himself::
for he that tells you, that he doth it but improperly, indirectly, in this.
or that manner, acknowledges he doth the thing, and only tells you
the manner how; and if the manner doth not deftroy the thing, then it:
remains fill the fame kind of Worship, and for all theſe diftinctions it
is Idolatry. And befides, to comply with any way of Worſhip which
is not of Divine appointment and inftitution, is not only a tranfgreffion.
of the fecond Commandment, but ought to be accounted one kind of
Idolatry; and the reaſon is this, becauſe hereby we give the honour un-
to a Creature, which is proper only unto God: for as God alone is to
be worſhipped, fo again he alone can appoint the way or means whereby.
he will be worshipped: And this is fo fignally a part of his Sovereignty
and Authority over his Creature, that implicitely, and by way of inter-
pretation, we make them our God unto whom we fubmit in any way.
or kind of Werthip, which is not of Divine inftitution. And hence the
Ifraelites are faid to worship Devils, Levit, 17.7. They shall no more offer
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God not to be Worshipped as repreſented by an Image.
475
their Sacrifices unto Devils, after whom they have gone a whoring. Not
that the Devil was at beft directly the Object of their Worſhip, but
becauſe he hath a great ftroke in bringing into the World all kind of
falfe Worſhip, and men in conformity hereunto pay him that obfervance
and homage that is proper unto God, and in that reſpect may be ſaid to
Worſhip the Devil.
Our Adverfaries plead for themſelves, that they worſhip not a falfe
god, nor the Image of any falfe god, but the facred Images of Saints
and Angels, and the bleffed Virgin Mary, and the like, and that adora-
tion muſt and ought to be given to thofe, and that for their fakes whom
they reprefent: but if religious reſpect or honour be given to an Image
for the fake of him whom it reprefents, this is an unquestionable Argu-
ment againſt the worſhipping of Images: for feeing it is certain that no
Religious Worſhip is due unto the Saints themfelves, much leſs may it
be given to an Image for their fakes.
And here I fhall take an occafion to give you an account of what the
Council of Trent fays concerning Images, Seff. 25. That the Images of
Christ, and of the bleffed Virgin-Mother of God, and other Saints, are to
be kept and reſerved, especially in Churches, and due honour and venera-
tion to be given to them, (by honour and veneration I fuppofe they mean
more than civil) not for that any Divinity or Virtue is believed to be in
them, for which they are to be worshipped, or that any thing is to be asked
of them, or any confidence to be placed in them, as was antiently done by
the Heathens, who put their trust in Idols, but because the honour which is
exhibited to Images is referred to the Prototype,or thing reprefented by them:
So that by the Image which we kifs, and before which we kneel or put off
our Hats, we adore Chrift, and reverence his Saints, whom the faid Ima-
ges reprefent. Thus that Council. Now let us fee whether the Jews
might not have had the fame or the like plea for the purging of them-
felves from Idolatry in their worshipping the Brazen Serpent in Heze-
kiah's time. When the Brazen Serpent had not that healing Virtue un-
to which it was defigned by God at firft, might not they have faid that
they gave due honour and veneration to the Brazen Serpent, not for that
any Divinity or Virtue was believed to be in it, or that any thing was to
be asked of it, or any confidence to be placed in it, but in memory of
thofe, great and wonderful Cures that had formerly been wrought by it,
and that by the appointment and inftitution of God himſelf, and what
they did, was rather in honour to God, than unto it; and whatever
veneration was given to the Brazen Serpent, it was for God's fake, and
was ultimately to be refolved upon him. Let the Papifts look to it,whether
they have a better plea for themſelves in their pretended due honour and
veneration that they give unto Images, than the Jews had for their Ido-
latrous practices.
·
If any fhould fay, But doth not Nature teach us, that the honour or
diſhonour done to a Picture or Image, reflects upon the perfon repre-
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God not to be Worshipped as reprefented by an Image.
}
fented by it? Is it not an honour to a Prince to kifs his Picture, and
a diſhonour to abuſe it, or deface it? And therefore is it not an honour
to God to do the like, and to give due veneration and adoration unto
his Image? For anfwer to this, take into your Confideration thefe fol
lowing particulars.
1. That it is fuppofed by this Quereft, that an Image or Picture may
be made of God, which ought to be denied, and not taken for granted:
Efay 40.17. All Nations before him are as nothing, and they are counted
to him less than nothing and vanity: And it follows, Verf. 18. To whom
then will ye liken God? or what likeness will ye compare unto him? And
why ſhould we make an Image of God that is not like him? But our
Adverſaries tell us, That Images or Pictures made with reference
unto God, may be conſidered two ways. In a proper ſenſe, as if a man
fhould conceive God to have eyes, and ears, and hands, and other bo-
dily parts as we have, and reprefent him accordingly by an Image; and
this our Adverfaries themſelves acknowledge to be an infinite difparage-
ment unto the Divine Nature, becauſe God being infinite and invilible,
can by no means be reprefented as he is in himſelf by any corporeal like-
nefs or figure: Or in a metaphorical and allufive fenfe as repreſenting
fuch things as bear a certain analogy or proportion to ſome Divine Pro-
-perties, and thereupon are apt to raiſe our minds to the knowledge and.
contemplation of the Perfections themſelves; as when God appeared to
Daniel as the Antient of Days, this was to manifeft his Wiſdom and
Eternity; and the Holy Ghoft as a Dove, this was to fignifie his Purity
and Simplicity. Now, fay they, to make an Image of God in this
fenſe, is no way diſhonourable to him, becauſe it is not made to repre-
fent the Divine Nature by an immediate or proper fimilitude, but by
analogy only, or metaphorical fignification: and thefe Images are uſually
called by way of diftinction Symbolical Images of God. Unto which
we fay,
,
1. That the making of any Image of God is forbidden in Scripture :
Deut. 4. 15. Take good beed unto your felves, for ye faw no manner of fi
militude in the day that the Lord Spake to you in Horeb out of the midst of
the fire; Verf. 16. Left ye corrupt your felves, and make you a graven
Image, the fimilitude of any figure, the likeness of male or female: where
God did not forbid them the making of the Images of falfe gods, or that
any veneration or worſhip ſhould be given unto them; this is plain from
the Text, Te Sam no manner of fimilitude; the meaning is not that they
faw no fimilitude of any falfe god, but of the God that ſpake to them
in Horeb; whereupon the Lord gives them this caution, Take ye there-
fore good beed to your felves, left ye corrupt your felves, or make you a
graven Image, the fimilitude of any figure, &c.
If it be faid, That they were to take heed left they corrupted them-
felves by making an Image of God, in a proper ſenſe, as is before ex-
plained, but they were not forbidden to make a Symbolical Image of
God; It is replyed,
1. I
1
f.
God not to be Worshipped as repreſented by an Image.
477
1. I demand, Where there is any ground in that Text for fuch a diftin-
tion between a proper and a Symbolical Image of God? The words of
the Law are comprehenfive & general,Take heed left you corrupt your felves,
or make you a graven Image,the fimilitude of any figure: and the reafon ren-
dred by God is, for you saw no manner of fimilitude in the day the Lord fpake to
you in Horeb.Mark,no manner of fimilitude,no not fo much as Symbolical.
2. Such an Image of God is forbidden, that we are to take great heed
to our felves left we corrupt our ſelves in the making.of it: Now there
is no fuch great danger for a man to reprefent God to himſelf by an
Image in a proper fenfe, as if God had eyes, and hands, and feet, as we
have, at leaft fuch are not in danger that are any thing acquainted with
the holy Scriptures, which exprelly tell us, that God is a Spirit, and that
be will be worshipped in ſpirit and in truth. 'Tis to be feared indeed,
that the poor ignorant Laity amongſt the Papiſts may be in fome dan-
ger by this means: but knowing perfons amongst the Proteftants, even
thofe of the Laity, are not. If it be faid, it is true, the people of Ifrael ·
faw no fimilitude on the day that God fpake to them in Horeb, but after--
wards God made himſelf known to them by outward figures and fimili-
tudes; to Daniel,as the Ancient of Days, to our Saviour in the fhape of a
Dove; and befides,the parts and members of man's body,are fometimes in
Scripture afcribed unto God, as eyes, and hands, and feet, &c. and why
may not we repreſent God as he hath been pleafed to reprefent himself? ·
To this it is replyed, That God may, as he pleaſeth, make known him- -
felf unto his people by fome vifible tokens of his extraordinary prefence...
But then confider,
1. That which God was pleafed to do ſometimes for holy reaſons beſt
known unto himſelf, is not the Rule of our actions, the Word of God.
is a fufficient Rule, and the only Rule; and if we would know what fin
is, and what duty is, we must take our meafures from thence: That in
matters of Worſhip we may fin, in imitating God himſelf otherwiſe
than he hath commanded in his Word; We have a famous inſtance for ·
this in Jeroboam, 1 Reg.12.32. Jeroboam ordained a feaſt in the eighth month,
the fifteenth day of the month, like unto the feast that is in Judah, and
yet you ſee he is branded for this by the Spirit of God in the Scriptures..
2. We never read that Mofes and the Prophets took care that any Fi-
gure or Image ſhould be made of God, no not a Symbolical Images and
it is very ſtrange that they ſhould be fo much wanting to themſelves, and
to the Generation wherein they lived, if they were fuch excellent helps
to Devotion, as fome pretend..
011
3. Though God fometimes by outward Figures and Similitudes gave
notice of his extraordinary prefence, yet it was to perfons eminent for
holinefs, and of great and fingular wifdom in Divine things, as Abra-
bam, Mofes, Daniel, and fuch like Worthies, and fuch as were able to
give a right judgment of things of this nature: but when God fpake
unto the people in Horeb out of the midſt of the fire, they faw no manner ·
ofic
}
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God not to be Worshipped as repreſented by an Image.
}
of fimilitude, left they might corrupt themſelves in the making of a
graven Image, and might have grofs and carnal notions concerning God:
And indeed I cannot but wonder at our Adverfaries, when they call
Images Lay-mens Books, or the Books of the unlearned: Had the ufe
of Images been appropriated to the more knowing and learned perſons,
it would have been more tolerable, there might be fome pretence that.
fuch perfons might from fenfible and material reprefentations be raiſed
up to divine and heavenly meditation, even of things furpaffing fenfe:
but to conceive that the vulgar and ignorant fort of people, (and the
generality of people are fo, and ought to be fo according to the Popish
Principles) I fay, to think that they who are in a manner made up alto-
gether of fenfe, fhould be taught to worſhip an infinite, fpiritual, invi-
fible Being, by fixing their eyes upon finite corporeal Objects of ſenſe,
feems to me to be the firft-born of incredibilities.
And whereas it is faid that we cannot conceive of God but by form-
ing Ideas of him in our minds, which are fo many Pictures and Repre-
fentations of God: this is true; but then withal we muft confider, that
thefe Forms and Repreſentations of God in our fancies, arife from our
natural conftitution, from our finite and corporeal nature, and ought to
be bewailed, and therefore is no argument for worſhipping God in any
corporeal Form; for this may betray us fo much the more to grofs and
undue notions and conceptions concerning God; nor are our imagina-
tions to guide our underſtanding, but our underſtandings muſt rectifie
and regulate our imaginations.
4. Theſe outward figures and figns of God's ſpecial and extraordinary
profence, continued only for a time, and for fome extraordinary ſervice
for which God had defigned them, and then diſappeared; and it is ab-
furd for any to think, that which was by peculiar and extraordinary dif-
penfation, fhould become a conftant and ordinary rule unto all Gene-
rations.
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5. 'Tis true, that the parts and members of man's body are fome-
times afcribed unto God in Scripture, as eyes, and hands, and feet,
c. but it is ridiculous from Tropes, and Metaphors, and Figurative
Expreffions, to form an argument for Pictures and Images: for if fo,
we may reprefent God as the Sun, as a Fountain, as Fire, as a Rock;
and Chrift as an Hen with Chickens under his Wings; for theſe are
afcribed to God and Chrift in Scripture; and yet I conceive that Papifts
*themſelves would not give any countenance to Pictures of this nature.
Unto which might be added, that it is not likely that we should be mif-
led into errour by fuch paffages as thofe, when the Scripture elſewhere
tells us exprefly that God is a Spirit: but thefe pretended Images of God
fpeak not, nor give us any notice of our danger. Yea, in thofe very
places of Scripture, at leaft fome of them, where eyes, and hands, and
feet are afcribed unto God, we may find enough to prove that God is
infinite and incomprehenfible: for inftance, when it is faid that Heaven
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God not to be Worshipped as repreſented by an Image.
479
is God's Throne, and the Earth bis Footstool, where at first view it feems
to be infinuated, as if God had feet, and made ufe of the Earth as his
Footstool; yet if we feriously confider the whole as it is afcribed unto
God, we ſhall find that it plainly enough ſpeaks God to be an infinite
Being: for when it is faid, that the whole Heaven is God's Throne, and
the whole Earth his Footstool, it would not only be abfurd, but mon-
ftroufly ridiculous for any to conceive,that a body like unto mans ſhould
be capable of fuch qualifications, as at the fame time to make Heaven its
Throne, and the Earth its Footstool. So when God is faid to deliver
Ifrael by a mighty hand, and a ſtretched-out arm, there is no man can un-
derſtand it thus, as if God ftretched forth his Arm out of Heaven upon
the Earth for the deliverance of his people, but that by God's Arm is
meant God's Power, and that it is called his Hand or Arm improperly,
and after the manner of men: thus the holy Scriptures have well pro-
vided for the people of God againft errours and miftakes concerning
God. But how the pretended Images of God may acquit themfelves in
this particular, our Adverfaries ſhould do well to adviſe: And therefore
let me caution you in God's Name, left you corrupt your felves in ma-
`king any graven Image of God; and I do it fo much the rather, becaufe
men have a great fancy to have a God that they may fee with their eyes,
or at least fome visible repreſentations of God; for they think if he
fhould be out of fight, he would be out of mind alfo. And hence Pa-
piſts, and Popiſhly affected perfons are more for being at Mafs, than for
hearing of a Sermon; they had rather fee their God, than hear another
fpeak eloquently of him; and therefore take heed left ye corrupt your
felves in this kind. And this is the first thing that I would fay to this:
enquiry, Whether it be not an honour to God that due Veneration and
Adoration be given to his Image or Picture, namely, that this fuppofes
that an Image or Picture may be made of God, which we deny.
}
2. The fecond thing that I would fay by way of reply to this enquiry,
is this, That civil honour may be paid to the Images of Kings and Prin-
ces, but it doth not follow from hence that the Images of Chrift and of:
the Saints may have a religious refpect paid to them: the Images of
Kings and Princes are civil things, and therefore may have civil honour;
if the Images of Chrift and the Saints were ficred, as the other are civil.
there might be fome colour for what they fays but that they are facred
or holy, is to be proved, and till then we leave it to our Adverfaries to
take it into confideration.
'
3. That it is granted that the abufe or the defacing of the Image of
a Prince, redounds to the dishonour of that Prince whom it, reprefents;
but I hope no indignity is offered to a Prince by breaking apieces thofe
Pictures that he had exprefly forbidden thould be graven, or painted, or
made, and that under a fevere penalty indeed the abuſe of thofe things
that are of divine Inftitution, as of the Elements in the Sacrament of
the Lord's Supper, or the Water in Baptifm, doth redound unto God.
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himp-
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God not to be Worshipped as reprefented by an Image.
}
himſelf; but what is this to an Image of mans devifing? and that not
only without any warrant from God, but exprefly againſt his will and
commandments? If a man fhould break apieces, or throw into the
fire the Coin that comes into his hands that is falfe or counterfeit,
though it had the Princes Image or ftamp upon it; yet it would be no
diſhonour to the Prince to deal fo by it, but rather a piece of homage:
and reverence to his Authority.
For the further clearing of this matter in controverfie between us
and our Adverfaries of Rome, concerning the Veneration and Adoration
that they fay may be given to Images, we will confider that Images
may be worſhipped two manner of ways.
1. Terminative, that is, when people terminate their worſhip on an
Image, as if it were God, without looking any further than it ; and this
is likely to be the fin of the more brutifn fort of the blind Heathens,
and of many ignorant Papiſts to this day; and this kind of Idolatry is
forbidden by the firft Commandment, this is plain upon this ground;
If the firft Commandment exprefly enjoins us to have no other gods
but Jehovah, then to worship an Image as God is forbidden by this
Commandment; fo that by making a graven Image in the fecond
Commandment, and falling down before it, and worshipping of it,
fomething elſe muſt be understood than the worshipping of it termina-
tive as God; and therefore
2. Images may be worshipped relative, and with refpect to the true
God; and in this fenfe our Adverfaries of the Church of Rome would
maintain their worſhip of Images: now this alſo is unlawful, and for-
bidden by the fecond Commandment. In this fenſe the Papifts in our
days are guilty of Idolatry, and the Jews of old were guilty of Idolatry;
for the Jews, at leaft many of them, did not worship the Images them-
felves, but the true God by them; and this will appear by inftances out
of the facred Scripture.
1. The firft inftance that I fhall give you, fhall be that of the Golden
Calf, of which we read Exod. 32. That the worshipping of the Calf
was Idolatry, is plain 1 Cor. 10. 7. Neither be ye Idolaters, as were
Some of them, as it is written, The people fate down to eat and drink,
and rose up to play; where the Apoftle refers to the peoples worſhipping
of the Calf, Exod. 32.6. They rofe early on the morrow, and offered burnt-
offerings, and brought peace-offerings; and the people fate down to eat and
drink, and rose up. to play; and yet the Ifraelites did not fall into the
Heathenish Idolatry by fo doing, that is, they did not worship the Calf
as God, but worſhipped the true God by the Calf. I know the Papifts
with great bitterneſs inveigh againſt the Proteftants for teaching of this
Doctrine; nor do I wonder at it; for what is like to become of the Po-
pifh darling principle of worshipping the true God by an Image, if the
Ifraelites, for doing the fame thing according to the judgment of God
himſelf, were Idolaters? Now therefore that which will be proved is
this,
God not to be Worshipped as repreſented by an Image.
481
this, That the Ifraelites did not worſhip the Calf as God, but the true
God by the Calf; and that will appear by theſe following Confide-
rations.
1. Becauſe the Calf was dedicated and confecrated to the ſervice of
the true God, as appears by what Aaron faid and did in that cafe,
Exod. 32.5. When Aaron faw it, be built an Altar before it, and Aaron
made Proclamation, and faid, To morrow is a Feast to the Lord, or unto
Jehovah, and Aaron ufeth the Name Jehovah, that he might make the
beft of a bad matter, that the people might not terminate their Wor-
ſhip on the Idol, but on the true God. And our Adverfaries feem to
yield to the force of this Scripture, when they do acknowledge, that
Aaron perhaps, and fome of the wifer amongst the Ifraelites, might not
be fo fottiſh as to worſhip the Calf as God: but they fhould confider
alſo, that Aaron did not ſpeak ſo much his own fenfe, but by this means
would give notice to the people how to regulate and order their devo-
tion; and if they would be fo mad as to worſhip the Calf, in fo doing,
they ſhould have refpect unto the true God, unto Jehovah, and worſhip
him by it; and accordingly be makes Proclamation, and fays, To morron
is a Feaft to Jehovah.
1
If it be faid, the Idol was called by the Name Jehovah, and there-
fore they worshipped that as God; we reply, That this is gratis dictum
faid, but not proved: for Aaron doth not fay, To morrow is a Feaft to
the Calf Jehovah, but, Tomorrow is a Feaft to Jehovah: and fuppofe
it were fo, that the Calf was called Jehovah, this may be underflood of
that religious Worſhip and Honour which they gave unto the Calf,
which is fo proper and peculiar unto God, that either that is God which
we thus worſhip, or elſe we make it fo. Pfal. 106. 19, 20. 'tis faid of
Ifrael, They made a Calf in Horeb, and worshipped the molten Image: thus
they changed their glory into the fimilitude of an Ox that eateth Grass:
The meaning is not, that the Ifraelites thought that God in his Nature
and Being was like unto an Ox; but by giving the Calf religious honour,
by worſhipping the graven Image, by giving that glory which is due to
God unto an Ox, they did in a fenfe change their glory into the fimili-
tude of an Ox that eateth Grafs. Thus when Ifrael is charged with
faying, Jer. 2. 27. to a Stock, Thou art my Father; and a Stone, Thou
haft brought me forth; this is not to be underſtood ſtrictly; furely they
had been groffer Stocks than thofe that they worshipped, if it entred in-
to their thoughts that a Stock made them, or was their Father, or a
Stone brought them forth, but becauſe they gave fome religious refpect
to thofe Stocks and Stones, they did in a fenfe change the Glory of God
into a Stock, and into a Stone; and by interpretation, fay to a Stock,
Thou art my Father; and to a Stone, Thou haft brought me forth.
2. It further appears, that the Ifraelites did not worſhip the Calf it
felf as God, but the true God by the Calf, as by what Aaron ſaid, ſo
by what the people faid, Exod. 32. 4. These be thy gods, O Ifrael, which
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brought
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:
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God not to be Worshipped as reprefented by an Image.
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brought thee up out of the Land of Egypt. Now though they fay gods,
becauſe the word in the Hebrew is in the plural number; yet according
to the uſage of the word in other places of Scripture, we muſt under-
ftand by it one God, and fo the Scripture expounds it elsewhere, Neb.
9.18. This is thy God that brought thee up out of Egypt: They called the
Calf God by an ufual Metonymy, by giving of the Name of the thing
fignified unto the fign, as the Images of the Cherubims are called Che-
rubims, Exod. 25. 18. and the Images of Oxen are called Oxen, 1 Reg.
7.25. fo then the meaning of this Scripture is this, Thele be thy gods,
Ifrael; that is to fay, This is the fign and token of the prefence of thy
God, OIfrael, that brought thee up out of the Land of Egypt. And
indeed had the Calf been God, according to the notion of the idolatrous
Heathens, the Calf would rather have kept them in Egypt, than have
brought them out of Egypt: for look, as thofe of the Church of Rome.
have their tutelar Saints, fome to prefide over fome Countries, and fome
over others; fome to be helpful and affiftant in one cafe, and fome in
another fo the Heathens had their tutelar and topical gods; the gods
of Egypt themſelves would not flir out of Egypt, much lefs were they
like to bring Ifrael from thence: the Heathens thought that the whole
World was of too large a compafs for one God to take care of, and
therefore their notion was, that feveral Countries had ſeveral gods; yea,
feveral places it may be in one and the fame Country, had feveral gods;
Their gods (fays the Syrians of the Ifraelites) are gods of the bills, 1 Reg,
20. 23. (poffibly collecting the fame from the Jews ufual facrificing in
high-places) and not the god of the plain, Let us fight against them in
the plain, and furely we ſhall be ſtronger than they. It is likely that one.
god cannot be the god of the hills, and the god of the plain; and hence
it is that the people that the King of Affyria fent to the Cities of Sama--
ria, and placed there, are faid not to know the manner of the God of
the Land, i. e. the God of Ifrael, as diftinct from the God of Judah,
2 Reg. 17.26. Theſe were the notions that the Heathens had of their
gods; and therefore if the Ifraelites were fuch grofs Idolaters as our
Adverfaries pretend they were, how could they fay, Thefe are thy gods,
O Ifrael, that brought thee up out of the Land of Egypt ?
3. It appears yet further, that the Ifraelites did not worship the Calf
it felf as God, but the true God by the Calf, from that Text of Scrip-
ture, Act. 7.41, 42. They made a Calf in those days, and offered facri-
fice unto the Idols, and rejoyced in the works of their own bands. Verf.42.
Then God turned, and gave them up to worship the Host of Heaven. It is.
faid, that facrifice notes the higheſt piece of Worfhip and Devotion;
this is faid, but it is more than evident that the Ifraelites had a refpect
to the true God, even when they offered facrifice unto the Idol: for it
is faid, when the Ifraelites offered facrifice unto the Calf, that God gave
them up to worſhip the Host of Heaven. Now if their Idolatry had con-
fiſted in worſhipping the Calf as God, it will be found to be mare grofs
and
God not to be Worshipped as reprefented by an Image.
483
and abfurd than to worship the Hoft of Heaven, at leaſt it could not
have been an aggravation of their fin that they worshipped the Hoft
of Heaven, above their worſhipping of the Calf, which is St. Stephen's
ſcope in this place: the meaning therefore of this Scripture is this, that
becauſe they corrupted the worship of the true God in worshipping of
the Calf, contrary to his command, therefore God in judgment gave
them up to the worfhipping of thofe that were not gods, namely, the
Hoft of Heaven.
But is it not faid, That they forgat God their Saviour? Pfal. 106.21
and doth not this imply that they had renounced the worſhip of the true
God, and worſhipped the Calf as God? I answer, No; this muft not
be underſtood as if they did not remember God at all; no, nor yet the
great things which he had done in Egypt: but they are faid to forget
him, becauſe they were not mindful of his Precepts, and had no regard
unto his Laws; and particularly that Law, Thou shalt not make to thy
Self any graven Image. They alfo do not obey God, that do not as they
ought remember God; and in this fenfe the Ifraelites are faid to forget
God, not becauſe they worshipped the Calf as a falfe god, but tranf
greffed, in worſhipping of the Calf, the Law of the true God.
But what need had the Ifraelites of the Calf, as a fign of God's pre-
fence going before them, when they had already the Pillar of Cloud by
day, and the Pillar of Fire by night, deligned by God for this very
end? But what trifling is this? What need had they to long after the
Garlick and Onions of Egypt, when God had provided for them Manna,
the food of Angels, bread from Heaven? What need had David to
contrive the death of his good fubject Uriah, and after this to marry
Bathsheba his Wife? Yea, what need have the Papifts themfelves of
Crucifixes, when they have the Sacraments of Baptiſm and the Lord's
Supper, Memoirs of Divine appointment and inftitution of Christ's
Death and Paffion? Would it not be ridiculous to fay they had no need
to do it, therefore they did it not?
And fuppofing that the people fhould be fo ftupid, as fome pretend
they were, as to think that there was a Divine Virtue inherent in the
Calf; yet this doth not prove that they worshipped the Calf as God:
for if fo, the Jews might conclude that the Hem of Chrift's Garment,
and the Handkerchief and fhadow of the Apofiles were gods, becauſe
a Divine Virtue feemed to go forth from them: yea, and the Brazen
Serpent might be thought to have been God, becauſe the ftung Ifraelite
was healed by looking up to the Brazen Serpent.
And whereas it is urged that the Ifraelites ferved the gods of the E-
gyptians whilft they were in Egypt, Josh. 24. 14. Now therefore fear the
Lord, and ferve him in fincerity and in truth, and put away the gods which
your fathers ferved on the other fide of the flood, and in Egypt: And the
Scripture fpeaking of Ifrael, tells us, Pfal. 106. 19. They made a Calf in
Horeb, and worshipped the molten Image. In anfwer to this, we fay,
LII 2
That
1
:
484
God not to be Worshipped as reprefented by an Image.
1
That it is not unuſual for God to charge a people going on in ways of
wickedness and diſobedience, with that which is fuitable enough with
what they do, and the intention of the work, though far enough off
from the defign and intention of the Worker: Thus the Apoftle tells us,
That Covetouſneſs is Idolatry, and that there are ſome that make their
Belly their God, and yet the perfons concerned far enough off either
from profeffing or deſigning any thing of this nature. Thus the Ifrae-
lites made a Calf in Horeb, and worshipped the molten Image, becauſe.
they gave religious worship to it, though their defign and intention was:
far different from the Idolatry of the Heathens, that worshipped Idols,
or falfe gods. Thus I have endeavoured to clear the firſt inftance that
may be given of the Jews committing Idolatry by their worthipping of
Images, though they did not worship the Images themſelves, but the true
God by them; and having been fo large in this, there needs but a
few words to be ſpoken to the reft.
2. A fecond inftance may be that of Jeroboam, in his infamous fin
in fetting up Calves at Dan and Bethel, whereby he made Ifrael to fin :.
Now it was not Jeroboam's defign to withdraw the people altogether
from the worſhip of the true God, or the worthipping of thoſe Calves
as gods, but to worship the true God by them, and that for thefe Rea-
fons.
1. The great defign of Jeroboam in this, was, that he might ſecure
the Ten Tribes unto himſelf, fo that they might not think of returning
to unite themſelves any more to the Houfe of David, which might pof-
fibly come to paſs by their going up to Jerufalem, as appears from
· 1 King. 12. 26. And Jeroboam Said in his heart, Now shall the Kingdom
return to the House of David. Verf. 27. If this people go up to do facri-
fice in the Houſe of the Lord at Jerufalem, then shall the heart of this peo-
ple return again unto their Lord, even unto Rehoboam King of Judah, and
they shall kill me, and go again to Rehoboam King of Judah and hence
that faying of his, Verf. 28. It is too much for you to go up to Jeruſalem ;
as if he ſhould fay, Ye may worship God nearer home.
2. That it was not Jeroboam's defign to withdraw the people altoge-
ther from the worthip of the true God, will further appear, becauſe the
Idolatry of Jeroboam is diftinguiſhed from the Idolatry of the Heathens
abroad that worſhipped falſe gods, yea from the Idolatry of their Idola-
trous Kings at home, as that of Abab, 1 Reg. 16. 30. And Abab the fon
of Omri did evil in the fight of the Lord above all that were before him :
fo that Ahab's Idolatry was more heinous than Jeroboam's; and what
other reaſon can likely be rendred for it than this, namely, Ahab's ſet-
ting up of falfe gods? for whereas it is pretended that Ahab's fin was
greater than Jeroboam's, becaufe Ahab's tin was the worshipping of ma-
ny gods, whereas Jeroboam's fin was worshipping the Calf: as he is a
greater and more heinous finner that commits Adultery with many,
than he that committs it but with one. This is but a pretence, for it
remains
}
1
God not to be Worshipped as repreſented by an Image.
485
remains to be proved, that the Ifraelites did at any time, yea in the worſt
of times, altogether renounce the true and living God, but in their
conceit, yea and in their profeffion acknowledge the true God ftill: and.
hence it is that you fhall read, that Ahab's Prophets that were the Pro-
phets of Baal, did yet Prophefie in the Name of the Lord, 1 Reg.22.11.
And Zedekiah the son of Chenganab made him horns of Iron, and he faid,
Thus faith the Lord, With these shalt thou push the Syrians, until thou
bave confumed them: and Verf.12. All the Prophets prophesied fo, Saying,Go
up to Ramoth-Gilead and profper, for the Lord will deliver it into the Kings
band. So that the difference between Jeroboam's and Abab's Idolatry
lay here; Jeroboam's Idolatry confifted in worshipping of the true God
by an Image; but Ahab's Idolatry was not only in worshipping the true
God by an Image as Jeroboam's did, but in worshipping other gods be--
fides him, namely, Baal-gods.
3. A third inftance might be that of Michab and his Mother, Judg.
17. though his Mother made a graven Image, yet that it was for the.
worshipping of the God of Ifrael, appears by the whole ftory: the pro-
feffes, Verf. 3. that ſhe had wholly dedicated the filver that was tó
make a graven Image and a molten Image unto the Lord; and Micab
himſelf confecrates a Levite for his Prieft, viz. feeming thereby to have
respect to the true God in the worſhip he had defigned; and when he
had done fo, he profeffes, Verf. 13. Now know I that the Lord will do
me good, feeing I have a Levite to my Prieft: yet upon this account his.
Mother and himſelf alfo were Idolaters.
As we may take notice of the Superftition and Idolatry, fo of the Use 2 r.
fraud and treachery of the Church of Rome, in leaving the fecond Com-
mandment, or at leaſt the far greateft part of it, out of fome of their:
Books for this I thall mention their Roman Catechism, authorized by
the Council of Trent, and Publiſhed by the Edict of Pope Pius the Fifth,
where, fpeaking of the firft Commandment (for Papifts make firft and
fecond to be but one) they recite it thus, Thou shalt have no other gods
before me, Thou shalt not make to thy felf any graven Image, and fupply
the reft with an &c. As alfo a Book called Manipulas Curatorum, con-
taining in brief the Offices of Priests, according to the order of ſeven
Sacraments, by Guido de Monte, written Anno Dom. 1333. where the
fecond Commandment is wholly omitted. As alfo a Book called Opuſ
culum Tripartitum de Preceptis Decalogi de Confeffione, & Arte Mariendi,
by John Gerfon Chancellor of Paris. Now this is an horrible piece of
fraud and treachery, and accordingly difowned and decreed by the Re-
formed Churches.
Now for the further clearing and more diftinct understanding of this
matter, it will become us to take into Confideration, that this is granted
on all hands, that there are Ten Commandments of the Moral Law, cal
led therefore the Decalogne; and that thefe Ten Commandments are di-
vided into Two Tables; but how many belong unto the First Table,
A
and
486
God not to be Worshipped as repreſented by an Image.
and how many unto the Second, that indeed is a queftion. The Pro
testants, or thofe that may be called Calvinists in oppofition to the Lu-
therans, afcribe Four Commandments to the First Table, and Six to the
Second: The Papists and Lutherans making the Firft and Second Com-
mandment to be but one, afcribe Three Commandments to the First Ta-
ble, and Seven to the Seconds and to make up the number of Ten, di-
vide that which we call the Tenth Commandment, into two, the one,
Thou shalt not covet thy Neighbours Houfe, and the other, Thou shalt not
covet thy Neighbours Wife, nor his Man-fervant, &c. Now this diftin-
ction of the Commandments, together with their prefumptuous leaving
out of the Second Commandment out of the Decalogue, is not allowed
by the Churches called Reformed, for thefe Reaſons.
1. Becauſe by this means they facrilegioufly take away a Command-
ment of God, relating to his Worship and Service: for as by the firſt
Commandment we are forbidden to worſhip falfe gods, or the Images
of falfe gods; fo by the fecond Commandment we are forbidden to
worſhip the true God in a falfe way, or after a falfe manner; and in
particular the worſhipping of Images, or the worshipping of the true
God by an Image. Now they of the Church of Rome being aware of
this, and that they might have a covert for their Idolatrous Worſhip,
make the firft and fecond Commandment to be but one, and prefum-
ptuoufly leave the ſecond Commandment out of the Decalogue.
2. That fuppofing the fecond Commandment (for fo we fay it is)
was only an Appendix to the firft, and an Explication of it, yet it is an
horrible prefumption to leave this Explication out of their Books, and
particularly out of their Catechifm. The Law of God ought to be
made known unto the people, perfect and entire, as it was delivered by
God himself: Surely God hath not given to any, no not to the beft and
wifeft amongst the fons of men, the power of a Deleatur, with refe-
rence to his holy and bleffed Law. And if that which we fay is 'the fe-
cond Commandment, may be razed out of our Books becauſe it is an Ex-
plication of the firft, by the fame reaſon we may blot out the whole
tenth Commandment out of the Decalogue, becauſe it is an Explication
of the whole Moral Law, and efpecially of the fecond Table, according
to the notice given us by Chrift himſelf, Mat. 5.28. I say unto you, That
whosoever looketh on a woman to luft after her, bath committed adultery
with her already in his heart.
And whereas it is urged, that in the rehearſal of the Commandment,
our Saviour himſelf doth not keep exactly to the words and fyllables as
you have them upon record, Exod.20. nor to the fame order as Mat. 19.
16. when one came to Chrift, and faid to him, Good after, what good
thing may I do that I may have eternal life? Our Saviour anfwers him,
Verf. 17. If thou wilt enter into life, keep the Commandments; and
Verf. 18. When he faith unto him, Which? Chrift anſwers, Thou shalt
do no murder: Thou shalt not commit adultery: Thou shalt not steal: Thow"
halt
God not to be Worshipped as reprefented by an Image.
487
Shalt not bear falfe witness: and Verf.19. Honour thy Father and thy Mo-
ther. And thus Mofes reciting the Commandments, interferts fome-
thing when he ſpeaks of the fourth Commandment, Deut. 5. 12, 13,
14,15. Keep the Sabbath-day to fanctifie it, as the Lord thy God hath
commanded thee, &c. Verf. 15. And remember that thou wait a fervant
in the Land of Egypt, and that the Lord thy God brought thee out thence
through a mighty hand, and by a stretched-out arm; therefore the Lord thy
God hath commanded thee to keep the Sabbath-day: All this muſt be ac-
knowledged; but then there is a difference between doing this fome-
time, and upon occafion, and to do it frequently and defignedly; and
where there are but Ten Commandments, moft facrilegioutly and irre-
verently to deprive the people of one of them.
3. No fufficient reafon can be rendred, why that which we ſay is the
tenth Commandment, frould be divided into two, but rather that it.
is one, and no more; and that the purport and fcope of this Com-
mandment is, to forbid the coveting of any thing that is our Neigh-
bours and if we may take the boldness to make the coveting of our
Neighbours Houfe one Commandment, and the coveting of our Neigh-
bours Wife another, we may by the fame reafon make another of cove-
ting our Neighbours Servant, and another of coveting his Ox, or his
Afs, and ſo make twelve or thirteen Commandments, or rather as mna-
Commandments as the things are that we covet. In a word, the
Papifts wilful declining the printing and publiſhing the fecond Com--
mandment for the peoples ufe, doth give any impartial Obferver fuffi-
cient caufe to fufpect that they themselves take it to be against their
caufe; and fuppofing that it fhould be granted, that three Command-
ments belong to the firft Table, and feven to the ſecond, yet it looks like.
a piece of fraud and unfaithfulness to fupprefs any thing of the Law,
concerning which our Saviour tells us, that not one Iota or tittle of it.
fhall fall to the ground.
ny
Is this, Learn from hence that there is a fweet harmony, and fuitable-
nefs, and correſpondency between Divine Truths delivered unto us in
the Old Teftament, and in the New. Mofes in Deuteronomy teacheth
us, -to fear the Lord our God, and ſerve him: our Saviour in St. Matthem
teaches us, that we must worſhip the Lord our God, and him only muſt we
Serve. Take the Word of God, whether you confider the Old Tefta-
ment or the New, the incomparable fitnefs and proportion of the
Truths and Doctrines contained in them one unto another, is one great
Character of the Divinity of the Scriptures ;, and therefore thofe Do-
ctrines that are urged as matters of Faith, and yet have no fuitableness
and correfpondency with thofe Principles which are owned and acknow-
ledged to be Divine Truths, but juftle with them, and may be confider-
ed apart, and in a feparate way from them, are to be fufpected for delu-
fions and miſtakes. I shall take my liberty here (though not defigued
for the management of that fubject) to inftance in the Doctrine of
Tranfubs.
Use 3.
1
}
God not to be Worshipped as reprefented by an Image.
-488
1
Use 4.
*
Tranfubftantiation: We tell our Adverfaries, that if we deny our fenfes
in thoſe things wherein it is proper for them to give a judgment, (as
we muſt in cafe we believe that the Sacramental Elements, after Confe-
cration, are tranfubftantiated into the very Body and Blood of Chriſt)
then all Religion will fal the ground, we cannot certainly know ei-
ther what we read, or what we hear; nor could they that lived in our
Saviour's time, certainly know that there was fuch a perfon living
upon the earth, and all the Miracles that he wrought, for ought they
knew, might be Delufions, and a meer deception of their fenfes fo
that if fenfe was not to be believed, Chriſtianity it ſelf muſt have fallen
to the ground. This cannot be denied: but then they fay that this one in-
ftance of Tranfubftantiation ought to be excepted from the general Rule,
and ought to have its place apart, and in this particular cafe our fenfes
ought to be over-ruled. Now this, amongſt other things, makes the
Doctrine of Tranſubſtantiation to be fufpected, becauſe it hath not a fui-
tableness to other matters, "whereby the Verity of Chriftian Religion
was proved and made good unto the World. Look as it is in other
cafes, confider the work of God, there appears a marvellous correfpon-
dence between them; the World hath its parts fo united one to ano-
ther, that neither the Heaven, nor the Earth, nor any of the Elements
can be taken away without the ruine of the whole: And thus it is with
the Principles of Chriftian Religion, and eſpecially the great Truths of
Chriſtianity; take away one, and you in a manner take away all the
reft. For instance, The Doctrine of the Trinity hath many Principles of
Chriſtianity that fall in with it, the Incarnation of the Son of God falls
in with it, the Death and Paffion of the Son of God falls in with it, the
Satisfaction of the Son of God made unto Divine Juftice falls in with
it: But you may take away the Doctrine of Tranſubſtantiation, and all
the Principles of Chriſtian Religion will remain unfhaken, yea untoucht,
the Doctrine of the Sacraments not excepted: the Sacrament of Baptiſm
will not fuffer in the leaft by it, no nor the Sacrament of the Lord's Sup-
per its felf; for if Baptifm be a Sacrament without Tranſubſtantiation,
why may not the Lord's Supper alfo? But this I take notice of only in
tranfitu, and by the way, and fo país on.
Let this caution us againſt Superſtition, and all Falfe-Worſhip: It is
the great Intereft and Concern of the Church of Chrift, to keep the
Worthip of God pure and uncorrupt. 'Tis to be acknowledged that
Satan is a great enemy to the Truths of God, as well as to the Worship
of God; yet his defign is rather that the Worſhip of God be corrupted,
than the Truths of God be perverted: for he knows that it is poffible
for Religion to be depraved in fome points, and yet many may keep
themſelves from defilement, and may not be tainted with the errours of
the place where they live, or the Church unto which they do belong,
provided the Worship of God be kept pure and uncorrupt: but if once
the Worſhip of God be publickly corrupted by Superftition and Idolatry,
it.
}
God not to be Worshipped as repreſented by an Image.
489
it is next to an impoffibility if the infection do not ſpread over the face
of the whole Church, and by confequence there can be no Communion
with that Church without fin's and hence the great buſineſs of Popery
is coming to Maſs. It may be fome Papiſts, at leaſt ſuch as are mode-
rate, may allow you to adhere to fome Proteftant Principles, if you will
come to the Maſs; but that is indiſpenſable.
As this fhould caution us againſt Falfe-Worſhip in the general, fo Ufe 5.
againft worſhipping of God by an Image in particular. God is very
jealous left his Worſhip ſhould be given unto Images, and hence none of
theCommandments are grounded upon his jealoufie but the ſecond,which
is againſt Images,and we are very prone to Superftition and Will-worſhip
in this kind. God expreffeth himſelf moft largely in the ſecond and fourth
Commandments, becauſe men are more than ordinary inclinable to be
tranfgreffors of theſe two: A man is eaſily counſelled that he muſt not
kill, that he muſt not ſteal; but that God is to be worſhipped only in
that way which he hath preſcribed in his Word, and that the Lord's
Day, the Chriſtian Sabbath, is to be kept holy, this may be enforced
upon us, and we had need of line upon line to further us in theſe Duties;
as where the Tyde is wont to run, and bear up with greater force and
violence than is ufual in other places, the banks that are made for the
preventing of the breaking in of the water,had need to be made fo much
the higher and the ftronger: And whereas it is faid that Idols may not
be worſhipped, but Images may; it is high prefumption to diſtinguiſh
where God hath not: the fecond Commandment tells us, that we are
not to make to our felves any graven Image, or the likeness of any thing;
and it exprefly forbids us, to fall down before it, and worship it: and
furely it muſt needs be of dangerous confequence in things that concern
God's Worship and Service, to endeavour to elude the force and power
of any Law of God by a diftinction of our own devifing.
Is to counſel you to keep your felves from Idols; thus St. John, Use é
1 Job. 5.21. Little Children, keep your felves from Idols. Idols, what
are they? Some will tell you, that there is this difference between an
Image and an Idol: An Image, fay they, is a repreſentation of ſome-
thing that hath a real being and exiftence; an Idol, of fomething that
is feigned, and hath no being but in the minds and fancies of men; and
that is the meaning, fay they, of that place of Scripture, 1 Cor.8.4. We
know that an Idol is nothing in the World; but this is a ſtrange miſtake:
It is true, the Apoftle fays, an Idol is nothing; but how? not in reſpect
of the matter of it, for fo it is fomething, Gold, or Silver, or Stone;
no, nor in regard of the thing repreſented by it; for an Idol doth not
always repreſent things feigned, and fuch as have no exiſtence but in thè
imaginations of men, as Sphynxes, Tritons, Centaurs, and the like,
but many times things that are real, things that are in Heaven, and
things that are on Earth, as they are mentioned in the fecond Com-
mandment. Nor is it to be imagined that amongſt thofe multitudes of
Mm m
Images
490
God not to be Worshipped as repreſented by an Image.
1
Images which were worshipped by the Heathens, but that ſome of them
at leaſt might reprefent fuch things as had a real being and exiftence;
and yet all fuch as were worshipped by them, are exprefly by the Apofile
called Idols, 1 Cor. 12.2. Te know that ye were Gentiles, carried away
unto theſe dumb Idols, even as ye were led : but the meaning of the A-
poftle is this, an Idol is nothing in point of virtue and efficacy, nothing
at all conducing unto Salvation; and in particular, that it hath no power
at all either to fanctifie or to pollute thofe meats which were offered
unto them, of which the Apoſtle ſpeaks in that Chapter. An Idol is
faid to be nothing in the fame fenfe as Circumcifion is faid to be nothing,
and Uncircumcition nothing, I Cor. 7. 19. that is, in point of virtue
and efficacy; and fo the Apoſtle explains himfelf elſewhere, Gal. 5. 6.
For in Christ Jefus neither Circumcifion availeth any thing, nor Uncircum-
cifion, but Faith that worketh by love: the o formale of an Idol confiſts
in this, that it is religiously worshipped, infomuch that which was no
Idol before, immediately upon its being worshipped becomes an Idol:
Thus the Brazen Serpent, that was no Idol before, upon its being wor-
fhipped became an Idol: Thus it was with the Sun, and Moon, and
Stars, when the people worshipped them, and burnt incenfe to them,
they became Idols.
Now the counfel that I give you, or rather St. John, is this, Keep
your felves from Idols: They that would not be Idolaters, muft kcep
themſelves from Idols, from all things that may be enticements to that
fin: in the Commandments where a fin is forbidden, all enticements
and provocations to that fin are alfo forbidden. When God fays, Thou
shalt not commit adultery, the meaning of this Commandment, accor-
ding to the Expofition that our Saviour himſelf makes of it, is, that we
muft not look upon a woman to luft after her. And Solomon ſpeaking of
an Harlot, gives this counfel, Prov. 5.8. Remove thy way far from her,
and come not nigh the door of her houfe: And holy Job, made a covenant
with his eyes, not to think upon a Maid, Job 31. 1. When God would
forbid the fin of injuftice, fee how he expreffes it, Dent. 25. 13. Thou
ſhalt not have in thy bag divers weights, a great and a fmall. It was a
fin for a man to have a great and a finall weight in his bag; and why fo?
Suppofe a great and a fmall weight were found in a mans bag, he might
fay, How doth it appear that I have fold Wares by one weight, and
taken up Wares by another? But God would not have them lay fuch a
fnare before themſelves, and therefore forbids them to have in their bags
divers weights, a great and a ſmall: So it is in this cafe, when we have
a caution given us againſt Idols, Little Children, keep your felves from
Idols. The Holy Ghoft feems to meet with a fecret Objection that
might be made by fome: We hate Idolatry, but yet to have Images to
put us in mind of God, and to quicken our Devotion, provided we give
them not religious Worship as others do, we hope there is no harm in
this.
Yes, there is you muſt not only keep your ſelves from Idolatry,
but
1
God not to be Worshipped as reprefented by an Image.
49T
but you must keep your felves from Idols. Thofe of the Church of
Rome charge Proteftants as if they had a mind to aboliſh and root out
of the minds of men, the memory of the bleffed Apoftles, Confeffors,
and Martyrs, by inveighing againſt facred Images, and holy Reliques:
but this is juft as if a man fhould take upon him the boldness to fay,
That becaufe God buried the Body of Mofes, in a Valley in the Land of
Moab, and no man knoweth of his Sepulchre to this day, Deut. 34. 6.
that God's defign in all this was to blot out the Memorials of Mofes
from the face of the whole Earth.
Let us pray unto God, that he would famiſh all the gods of the Earth;
famiſhing of Idols is a Scripture-phrafe, Zeph. 2. 11. The Lord will be
terrible unto them, for he will famiſh all the gods of the earth, and men
fhall worship him. The Pfalmift fpeaking of God's Providence over his
Creatures, tells us, Pfal. 145. 15. The eyes of all wait upon thee, and thou
giveft them their meat in due feafon : but an Idol is none of God's Crea-
tures, an Idol hath eyes and fees not, ears and hears not, mouth and
and taftes not. But you will fay, How then can God famiſh them?
Thus: If we would know what it is to famiſh the gods of the Earth,
then we muſt confider what their meat is; their meat is that Worſhip,
and Service, and Honour, which is given them by the fons of men;
Now when God is made the fole Object of Religious Worſhip, when
men turn from dumb Idols to ferve the living God, and him only, then
God familhes the gods of the Earth, takes away their meat from them,
and then men fhall worſhip him, and let all good people fay, Amen.
So be it.
Use 7.
}
1
Mmm 2
SERM
18
492
SERMON XIV
Proteſtants ſeparated for Chrift's Names fake.
Luke 6. 22. Bleſſed are ye when men ſhall hate you, and when
they shall separate you, and shall reproach you,
and caſt out your Name as evil for the Son of
man's fake.
*
Ne of the main defigns of the Doctrine of the Gospel, is to
unite men one to another, and to tie them together with
the ſtrongeſt bonds and ligaments imaginable. To this pur-
pofe it does not only forbid the doing of any wrong unto
others, but it preſcribes Rules for the curbing of our paffions when pro-
voked by them. Nay, it peremptorily enjoins, under the fevereft penal-
ties, that we ſhould forgive the offences done againſt us, and love the
perfons of them that do them. And that we might think it our great-
eft concern thus to do, it combines and gathers all, who have any hope
Ephef. 4. 4, 5• toward God, into one Body, which is called the Church, who are jointly
to profefs one Faith, and to perform one Worship, and to ſerve one Lord:
the Ligaments whereby this Body is united and tied together, being the
Sacraments, for this end alſo appointed by Chrift..
Jerem.7.4.
Who being the Lord of all, is yet pleafed more eſpecially to relate to
this Body, as its Head, for Direction and Government, and to influence
it by his Spirit for life and motion. Now it being full as monftrous
for one Head to have two Bodies, as for one Body to have two Heads.
So far forth as any have hoped for Salvation by Chrift, they have alfo
pretended to belong to that One Body, of which he is the Head and Sa-
viour.
In theſe pretenfions the Church of Rome comes not behind any, but
with as much paffion, and as little reafon as they of old, whom the Pro-
phet ſpeaks of, they cry out too, The Temple of the Lord, the Temple of
the Lord, the Temple of the Lord are thefe. Nay, fo unreaſonable are
they in arrogating to themſelves the priviledge of this Body, that they
challenge (as the Donatifts before them) to be the whole, and not a part
of it; confounding, for to fave this their purpoſe, things fo difcrepant
as the Catholick and Romish Church, (that is, the univerfal and a parti-
culam
:
Serm.XIV. Proteſtants ſeparated for Chriſt's Names fake.
493
cular Church) and at laft the Church and the Pope too are with them.
but one and the fame, all others being but Cyphers, and meer Infignifi
cants to him.
And this I account none of the leaſt reaſons to ſuſpect that they have
no part nor ſhare in what they fo much pretend unto: for 'tis too too ap-
parent that they have not that mind and Spirit that was in Chriſt. (Now
'tis not continuity but animation that makes the feveral parts to become
one Body.) And as the fame foul that acts in the head, acts in every
individual member belonging to it: fo the fame Spirit which was in
Chriſt, is alſo in all, that as living members belong unto him. But,
alas, where is that meeknefs and gentleneſs, that love and charity which
our bleſſed Saviour fo much expreffed himſelf, fo earneſtly recommend--
ed unto his Diſciples; nay, which he made the Teft of their really be-
ing his? Though the Church of Rome yet retains the calling of Chrift Joh. 13.35.
Lord, Lord, it is evident in this they do not his will. They ftill cry,
Hofanna to him, and yet really Crucifie him, at leaſt in his Members.
They are not the followers of the humble JESUS, but of the proud
Pharifees, from whom our Saviour foretels that his Difciples fhould
ſuffer; but ſuch fufferings as were as little to be declined, as they were
hardly to be avoided, being the high-way, though a rough one, to blifs.
and happineſs: Bleffed are ye when men shall bate
you
•
?
In which words are remarkable,
1. Suffering foretold; in which the Sufferers alfo are deſcribed, which
is the fubject in the Verfe, viz. fuch as men ſhall hate, and ſepa-
rate, and reproach, &c.
2. Their state or condition declared, or encouragement propoſed unto
fuch, (which makes the Prædicate) Bleſſed are ye, &c...
In the former there are three things confiderable.
1. What it is that Chrift's Difciples and followers fhall fuffer; they
fhall be hated, Separated, reproached, and have their Names caft
out.
2. For what cauſe they ſhall Juffer thus; for the Son of Man's fake.
3. From whom it is that they fuffer, from men, when men fhall bate
you, &c.
I fhall begin with the latter, as being first in the words of the Text, From whom
and intend to pass it over with fome little reflection at prefent upon ples fuffer.
Chrift's Difci-
it. Men here are not confidered as in bonour, by reaſon of the Image of Homines, i. e.
God, and their conformity unto God; for fo they continued not: but impi inimici
men is terminus diminuens, a term fynonymous with World, which our doctrina mea,
Saviour ſpeaks of elfewhere; denoting fuch as are put in contra-diftin-
ction unto them that are chofen out of the World. It reflects their
fall and degeneracy upon them. Nay, they whom Chrift's Difciples
fuffer
L. Brug.
Joh.15. 18,19.
Joh.17.14.
殿
​494
Proteftants Separated for Christ's Names fake. Serm. XIV.
!
what it is
}
which the Dif
fuffer moſt by, are commonly fuch as make profeffion of fearing and fer-
ving God too; unto whom light indeed is come,but they love darknefs,
and fo they become bruifed with a double fall: thus by their choice
and practice, being ſuper-added to that of their nature; and whatfo-
ever they pretend to the contrary, (as St. Jude ſpeaks of them) they
are twice dead. There is no enmity like that of Brothers: our Saviour
himſelf fuffered from none fo much as from his Friend and Difciple Ju-
das, and his followers fince have endured moft in all Ages from fuch as
profefs (as well as they do) to be retainers unto him.
But I fhall pass this at prefent without any other Obfervation, as alfo
the fecond part, or the fate and condition of the fufferers fpoken of in
my Text; only you may here of them, though briefly, in the Appli-
cation.
The two former branches (in my propounded method) of this firft
ciples of Chrift part being fuch as I intend to graft my enfuing Difcourfe upon, give me
leave, though e poftliminio, to come to a nearer fearch into them; and
at the firft view, in the former of them, four remarkable particulars
foretold, which the Difciples of Chrift were to fuffer: viz.
Suffer.
Hatred.
{
Gen.3.15.
3
1. Hatred.
2. Separation of them, as not worthy of Humane Society, but moſt
unworthy to partake of Church-Communion.
3. Reproach, upon whom they might vomit up all their Gall with-
out the charge and fin of bitterness.
4. The cafting out of their Names, as fuch they would ſcorn to be
reckoned amongst in their fervice of God.
1. Hatred. This is the root, the bitter root of the following bitter
fruits: there would be no feparating, no reproaching them, no cafting
out of their names, were it not for the hatred they bear unto them.
Now Hatred is a difplicency at, and averfion from things or perfons as
evil; and nothing doth make men feem more hating and hateful to one
another, as when they act by a contrary principle: for fo far at leaſt as
they have fuch a principle in them, they judge not, they affect not any
thing alike, but what one calls good, the other calls evil; and what this
counts evil, the former efteems as good.
And this muſt needs be acknowledged to be true in the cafe of the
Text. Chrift's Difciples and the Pharifees, his Church and their Per-
fecutors, are acted by a contrary principles in the one is the feed of the
Woman, in the other the feed of the Serpent; and where thefe meet,
though in the fame (Rebecca's) Womb, they will furive and ſtruggle
againſt one another.
Our Saviour affigns this as the true reafon why the World hated him,
and ſhould hate his Difciples after him, Job, 17. 14. becauſe neither he
nor they were of the World.
Now
Serm. XIV. Proteftants Separated for Christ's Names fake.
495
Now this Hatred, though its feat be inward, and it be many times:
hidden; yet its effects are outward and obvious, none of all the paffi-
ons being more active than love and hatred are; and therefore our Sa-
viour no fooner had ſpoken of the Pharifees hating of his Difciples, but
he preſently adds, they will feparate you, and reproach you.
Becauſe I intend not fo much to infiſt upon them, I lhall ſpeak but a
word of the Reproaches which Chrift's followers must bear from the
men in my Text. Hatred being in their heart, 'tis no wonder that re-
viling is in their lips; for out of the abundance of the heart the mouth
Speaketh; and fomething they muſt ſay to juftitie the perfecutions and
mifchiefs they heap upon others: for there are none (who have not put
off all humanity) but would willingly have Reaſon and Equity on their
fide.
2. Reproaches.
Thus they taxed our Saviour himſelf that he was a Wine-bibber, a Luke 7 342
Friend of Publicans and Sinners; nay, they would not Crucifie him till
they had charged him with blafphemy. Thus they calumniated the Mark 14.64.
Apoftles for being filled with new Wine, for turning the World upfide A&s 2. 13.
down, and for deftroying the Law, &c.
Neither was it better in the immediately fucceeding Ages: What did
not the Pagan-World reproach and upbraid the Primitive Chriftians-
with? What fecret and abominable wickednefs did they not charge up--
on their private meeting together to ferve God? No Epidemical Di-
feafe, or Publick Calamity befel the Empire, or any Nation in it, but it
was attributed preſently to fome (forged) wickedness of the Chrifti-
ans. And it had been well if they had ſuffered from Pagans only: but,
alas, they fuffered no lefs from Brethren, (if I may call them Brethren)
fo that a Heathen could obferve, That no Beafts were fo cruel.one to ano- Hunnianus
ther as Chriftians were.
But in this laft Age of the World we have the dregs of all, and the
Papiſts act over again upon the Proteftants all the Outrages which were
ever heaped upon any in the forementioned inftances: their calumnies
againſt their Doctrine, their revilings of their Worthip, their reproaches-
of their Perfons, not only living, but even dead too, I could fill Vo-
lumes withal: What shall be given unto thee, or what shall be done untó
thee, O thou falfe tongue? Pfal. 120.3.
But becauſe they proceed further, fo muft I: They do not only ſhoot
out their ſharp arrows, but difcharge their murdering-pieces at us; nay,
their malice is not confined to, or fatished with the ruine of the body,
but as if it were too mean a facrifice to their fury; they do what in them
lies, (and according to their own principle they effect it) to destroy the
foul too; for they hail feparate you, and caft out your Names.
Which brings me to fpeak to the other fruits the Text mentions of
the hatred born to Chrift's Diſciples and followers, and which this Dif-
courfe mainly intends; They thall feparate you from their company.
Thefe latter words are added by the Tranflators to compleat (as they
thought)
Marcellinus
3. Separations.
43
}
496
Proteftants Separated for Chrift's Names fake. Serm.XIV.
locum,
thought) the fenfe; but it being as clear without them, I fhall no far-
ther take notice of them.
Some make the Separation here ſpoken of, to be meant only of a Po-
Lucas Brug. in litical or Civil Separation, and their Glofs is, In carcerem aut exilium
truferint, they fhall banish you, or caft you into prifon; as if the impri-
foning or banishing of them, or at leaft declining to trade or converfe
with them, were all that was intended here.
Beza in locum
Joh.16.2.
4. Cafting out
This muſt be acknowledged an evil and a miſchief, which they that
obey the Commandments of God, and hold the Faith of Jefus, have met
with, and which was foreſeen by St. John, Rev. 13. 16. that they who
would not receive the mark or name of the Beaft, fhould not buy nor fell.
But the word here ufed peioon, they fhall feparate,hath a further im-
port, and implies a Separation from their Synagogues, and Publick Wor-
Thip, and is the fame with morays monowow, they fhall caft you out of
their Synagogues, mentioned by St. John: which I the rather incline to
think to be the meaning of this place, becauſe alfo in the antient Canons
the fame word apelé is ſo often repeated to this purpoſe, i. e. when
they would by their Cenfure fufpend any from Church-Communion;
and then they who were thus cenfured, were afterwards called abftenti,
denoting their being held off from Church-Fellowſhip, and the Cenfure
its felf came at length to be called, The leffer Excommunication.
But our Evangelift feems to explain this beft by what he adds, They
of their Names. Shall caft out your Names; as 'tis faid of the blind man who fo conftantly
profeſt Chriſt, that they caft him out, Joh. 9.34. And 'tis to be obſer-
ved, that axor, or they shall caft out, here in the Prediction, is itßaλov
there, or they did caft him out in the fulfilling of it, the fame word being
made ufe of by either Evangelift.
As for cafting out their Names, it refers to a known cuſtom amongſt
the Jews, of keeping an exact account of all the Names of thoſe who
defcended from them; not only their Tribes and Families, but every
individual perfon was enrolled, as by evident places in Scripture could
be readily made to appear. Now to have their Names caft out, or cut
off from this Catalogue, was to be accounted no longer for Jews, or
amongſt the then People or Church of God, but to be reputed thence-
forth as uncircumcifed, or as one of the Gentiles, that is, out off the
Pale of the Church, and out of the Bond of the Covenant with God.
We might illuftrate this from a cuftom which they had amongſt the Ro-
mans too; when any were for their mifdemeanours to be Disfranchized,
the Cenfor expunged, blotted out, or cut off their Names out of the
City-Rolls, and they might not after that enjoy their City-Priviledges,
neither were they thenceforth to be accounted as Citizens.
The fum that this amounts unto, is, That they who would embrace,
and hold faſt the Faith delivered by our Saviour, fhould be fo far
from meeting with that love and refpect which they ought to be enter-
tained withal, that they ſhould on the contrary be Separated and Ex-
communicated
Serm. XIV. Proteftants ſeparated for Chriſt's Names fake.
497
communicated, put out and accurfed, and that by them who ſhall take
upon them to be the Governours of the Church.
That this was fulfilled in the firft breaking forth of the Goſpel, and
in the very dawning of that day, we have evident teftimony in Scripture
to prove it by; but having in part formerly mentioned it, I thall now
only refer you to it.
This was certainly a very great Engine, by which men were not onlý
kept off from attending unto the means of their Converfion, and cauſed
to chut their eyes against the light that did fhine fo powerfully round
about them but in cafe it had broken in at any time unawares upon
them, it was a molt cogent Argument to keep them from owning and
cherishing of it: for as St. John obferves, though many believed on him, Joh.12.4 3
yet because of the Pharifees, (who fwayed moft in their Sanhedrim) they
did not confess him, left they thould be put out of their Church; and for
this very reaſon, if. Nicodemus will come to Jefus, it fhall be only vy
night.
Now it is a known Rule, that Scriptura Prophetica fapius impletur,
one and the fame Prophecy may refpect divers Ages, and be fulfilled in
divers times; the fame Prediction being frequently mentioned in Scrip-
ture with an ivangad, that it might be fulfilled upon divers occations:
but I must not now divert to inftances. -
'Tis evident that this Prediction intimated here in my Text, is no
more to be reftrained to the Apoftles themfelves, or the Church at that
time, or immediately after, than any other foretelling of fuffering per-
fecution in this World is to be, or than any promife of affiftance and de-
liverance whatfoever.
It hath been realized indeed with a witneſs in our, and in our fore-
fathers days.. The Church of Rome, who pretend to be the only Church
of God, and Spouſe of Chrift, hath Separated us from them, and hath
cast out our Names; fo that this day theſe words are fulfilled, They shall
Separate you, they shall caft out your Names.
Chrift's Difei-
But by reafon that as it is not the punishment, but the canfe which The cause of the
makes a Martyr; fo it is not the fuffering barely of thefe things which fuffering of
ſpeaks any to be the true Difciples of Chrift. Let us therefore enquire
into the caufes affigned by our Saviour in my Text for which his Difci-
ples fhall be thus dealt with. And here we meet,
ples.
First, with a pretended caufe, They ſhall caft out your Names as evil, 1. The pretends
they fhall faften (as much as in them lay) all manner of calumnies upon ed cafe.
you; and report of you, not as indeed you are, but as they who hate
you would have you thought to be: they will pretend that their fepara-
ting of you, and not converfing, eſpecially in the Worſhip of God with
you, is not what they would willingly have done, but what they were
neceffitated unto by you, who (as they alledge) have broached nem Do-
trines, and withal receded from ancient Customs, &c.
That this is true in either inftance, is too apparent; the Pharifecs
charged...
Nnn
498
Protestants ſeparated for Chrift's Names fake. Serm. XIV.
charged the Apoſtles, and the Church of Rome do charge the Prote-
ftants, with what foever they think likely to make them odious.
Some of them doubtlefs do this out of a kind of integrity.of their
hearts, feparating, excommunicating, nay killing of them, as a defer-
ved puniſhment for the evil they conceive in them, or to have been com-
mitted by them: this proceeds out of that blindneſs and ignorance
which is fo common unto all in the things of God; but eſpecially as it
is further contracted or encreaſed by them, or inflicted by God
Rom.1. 18,24. them, for their not embracing truth in the love of it, or holding it in
unrighteousness: Thefe may be thought indeed to have believed lyes, and
that they were perfwaded that they did God good ſervice in thus defpite-
fully uſing thoſe that did worſhip him in ſpirit and in truth, as is in-
timated in a parallel place, Job. 16.2.
upon
But as to others, the fuppofed evil in the matter that Christ's follow-
ers are charged with, is but a pretended cauſe of their being fo evilly
dealt withal; not only as we ſhall ſee hereafter, in that they did not de-
ferve it, but becauſe alfo that they who fo feverely inflict thefe Cenfures,
are (at leaſt many of them) not fo zealous againſt any opinion, or practice
whatſoever as 'tis evil, that is, as it is againſt the manifeft truth, or re-
vealed will of God, or as it is diſhonourable to God, or deſtructive to
the fouls of men: for if they did fet themſelves against any thing.as evil
indeed, they would fet themſelves to oppofe all evil; and in that propor-
tion tco in which it is evil, a quatenus ad omne, &c. He does not truly
hate one fin, who does not hate all fins as he hath no averfion from
one Toad or Viper, as a Toad or Viper, who can take another up into
his hands or bofom. Hatred is (as the Philofopher ſays) res sò gér®,
Matth.13.14. against all of a kind, or againſt none of that kind. So that I cannot think
that the Pharifees who were fo notoriouſly guilty of Rapine and Extor-
tion, and could fwallow Widows houſes, fhould ftrain at the imagined
fallity of the Apoftles Doctrine, or the furmifed corruption in the Go-
ſpel-Worſhip; there being eſpecially fuch fair footſteps for either in thoſe
very Writings which they acknowledged the Rule of both. Neither
can I believe that the Church of Rome, who can licenfe, without any re-
gret or fcruple, Stews and Whore-houſes, and can diſpenſe with Rebel-
lion and Inceft, and what not? that theſe ſhould be the men who are
truly zealous for the Truths and Worship of God, as fuch, or that they
ſhould ſet themſelves fo much againſt the Doctrine which the Proteftants
profeſs, or againſt the way of worſhipping of God which they uſe, be-
cauſe they are falſe or impious, for then they would be againſt all im-
piety, especially amongst themſelves. But the true caufe of the averfion
of the generality of them from our opinions and practices, is, becauſe
they agree not with their Intereſts and Lufts, and are not confiftent with
their Profit and Grandeur: or, if you will, our Saviour here affignis the
real caufe, viz. It is for the Son of man's fake.
The
Serm. XIV. Proteftants ſeparated for Christ's Names fake.
499
This is that which is at the bottom of all, 'tis for Chriſt's ſake, for 2.The real caufe
their respect unto him and his Inftitutions, his Truths and Ordinances, for which they..
that his Difciples fuffer. Would they not fo much confider what he suffer.
hath enjoined and commanded, but follow their pretended Guides with
blind obedience, they fhould be as when the strong man armed kept the
bouſe, all in peace.
It
In a matter fo obvious I will not enlarge to difcourfe concerning this
defcription of our bleffed Saviour here ufed, Son of man; 'tis known to
be one of the Names or Titles which he was pleafed to denote or de-
ſcribe himſelf by; who, though he was God bleſſed for ever, vouchfafed
to take upon him our nature, and to become man for us: thus conde-
fcending to us both in the name and thing, that we might know that it
was he in whom that Prophecy was fulfilled, Unto us a Child is born, Efay 9. 6.
unto us a Son is given, &c. And by this means he did in the higheft man-
ner recommend himſelf, and Truths, his Will and Worship unto us.
is for his fake, I. e. for their love and faithfulness, their refpect and
obedience unto him, that they who believe truly in him in all Ages do
fuffer. Would but the Apostles have forborn to preach in his Name;
would they have obferved the antient, but antiquated Rites of the
Jewish Church, they might long enough have kept in amongst them, and
fhould not have been perfecuted by them: So would the Proteftants not
regard the mind and will of God, nor the Doctrine and Inftitutions of
Chrift, but let the Church of Rome add or take away at its pleaſure, they
ſhould not have been, nor now need they be, caft out by them.
This is that which I fhall more ftrictly confine my felf unto, though
all along I have intended to lay a Foundation with fuch Materials as
might fuit the intended Structure.
The Church of Rome charge the Proteftants with Schifm, as rending
and dividing themfelves from the true Church, which, as they tell us,
they themselves only are.
I fhall pass by all the other reproaches they lade us with, though ve-
ry heinous and innumerable; it being a common matter with them (as
with the Pagan Perfecutors of old) to put the fincere Profeffors of the
Truths of God into Beafts Skins, allowing them to have ſcarce a hu-
mane fhape, that any who would might the more eagerly bait and wor-
ry them to death.
But as for their imputation of Schifm unto us, we may well aver, that
of all men they have leaft reafon to charge us with it upon divers accounts,
but eſpecially becauſe they themselves have put us from them: they have
feparated us, and cast out our Ñames, and to this day theſe words in my
Text are verified concerning us. And is it not hard to be accufed for
going from them, who put us away, and caft us from them by force?
But they ferve us as they did the Waldenfes, whom they plundered,
robb'd, and ſtripped of all they had, and then by way of derifion and
contempt called them Pauperes Lugdunenfes, The poor men of Lyons,
Nnn 2
about
500
Proteftants feparated for Chrift's Names fake. Serm. XIV.
Cor 5.5,13.
Emanuel Sa
Turbo Inter-
about which City thofe famous Profeffors of the Truth were formerly
moft numerous.
I fuppofe that the matter of fact cannot be doubted of, and that none
will queftion whether the Protestants have been, or are thus dealt withal
by the Church of Rome; for I might bring a whole Cloud of Witneſſes
to prove it. All the Martyrs who have fuffered any ways under them,
are, in their ordinary courfe of proceedings, caft out, and Excom-
municated by that Church, before they are delivered over to the Civil
Magiftrate to be condemned and executed; and fuch as they cannot get
into their hands, or where by the favour of Laws, or tenderneſs of Prin-
ces, the Inquifition cannot obtain, the Council of Trent anathematize and
curfes howfoever. And the Bull de Cana Domini goes farther, for in that
the Pope not only Excommunicates all who in the way which they call
Herefie, worship the God of their Fathers, but he accurfes all them too,
who do any ways favour them, though it be but by giving sivil-respect, or
a neceßary alms unto them; fo extenfive is their Charity. Little reafon
have we then to expect that which they fo much boaft of, Good Works
from them.
To pass by their exquifite torments, and more than barbarous cruel-
ties exerciſed upon the bodies of Chriftians, (whilft they willingly fuffer
Jews in many places to dwell quietly amongst them) fo directly contrary
to the fo much gloried in Primitive Church, who could not endure
thofe Biſhops who perfwaded the Emperour to put Hereticks to death:
and to be fure vaftly differing from the mind and fpirit of the meek -
JESUS, who would not at the inftance of his Diſciples destroy the truly
both Heretical and Schifmatical Samaritans by fire, though otherwiſe too
he was inhumanly treated by them.
There may ſeem ſomething to be pleaded for their Church-Cenfures,
as if they were but the cutting off gangrenated and dead Members for
the better preferving of the reft of the body. And as if they did this too
in obedience to that Apoftolical Precept of delivering fueh unto Satan,
and fo putting away evil from amongst them. But what is this to their
interdicting of whole Kingdoms, in which there cannot be fuppofed
fewer thousands (and they full out as innocent as any in Nineveh) not
Aphorifmis in knowing their right hand from their left. By which Interdicts (accor-
ding to their own Authors) all Divine Offices and Service of what kind
foever was forbidden throughout the whole interdicted Territory. None
might preach or pray, or adminifter the Sacraments among them, whilft
the Interdict lafted; the whole Region being by it put out (as they
termed it) of the Communion of the Church, and all that died therein,
during that ſpace, how long foever, believed by them damn'd for ever.
This (not to mention its effects in other places) laited in England, as
Matthew Paris records, in King John's time, fix years and an half, in
which ſpace it is thought there died in this Land above fix hundred thou-
fand men, women and children: And muit all thefe ncceffarily eternally
diâum.
!
perish,
}
Serm.XIV. Proteftants Separated for Christ's Names fake.
501
เ
periſh, becauſe that the King and Pope were at variance with one ano-
ther? with which matter the poor Commons had little to do, neither
could they intermeddle without rebelling againſt their Sovereign.
And what does the cafting out of the incestuous perfon, or the hold-
ing of an obftinate finner as an Heathen or Publican, make for the feclu-
ding fo many millions of Protestants from their Church, and putting of
them by that means (at leaſt as they furmife) into a ſtate of inevitable
perdition?
Especially when as the Protestants with one confent do believe all
things which are written in the Law and in the Prophets, which St. Paul Acts 24. 14,
thought a fufficient Apology for himſelf, when he could not receive the
Traditions of the Elders: they believe no lefs, all that the Apoſtles and
Evangelifts have declared; they willingly embrace the thrce antient
Creeds, accounted by the Primitive Church fufficient Telts of approved
Chriſtianity they defire to live in all good Conſcience towards God
and men; and to give to every one their due in the place into which
God hath put them.
Neither can we reaſonably be charged with obstinacy, being very de-
firous to be informed better in any thing in which through miſtake as
men we might have erred. We pray to God daily that he would en-
lighten us, and give us to fee the marvellous things in his Word. We
delire to be thankful unto men, who God is pleafed at any time to
make inftrumental for our further information in any of his Truths, or
our Duties. Now 'tis Obstinacy only which is the dead flesh of Herefie
or Schifm, and makes that Gangrene incurable, and the part affected with
it to be fawn off, and contentedly parted withal.
But yet for all this we are not Scepticks neither; we know whom and
what we believe; and we refolve, by the Grace of God, to continue
in it and if they call our Conftancy, Obstinacy, may they call it ſo ftill,
rather than that we fhould depart from it. We fhould be loath to pin
our Faith upon any mans fleeve, be he Pope, or who he will. If St. Paul
himſelf, or an Angel from Heaven preach any other Goſpel unto us, than Gal. 1.8.
that which we have received, he is, and must be accurfed; a fufficient ca-
veat, one would think, againſt fwallowing at all adventures whatfo-
ever may be recommended to us upon the bare Topick of Authority, and
not enquiring into the merit of the caufe, the nature of the thing pro-
pounded, whether right or wrong, true or falfe. Henceforth an Ipfe
Dixit, fuch an one faid fo, or fuch a Pope defin'd it thus, will be but a
pitiful excufe at the Day of Judgment for any falfe way. I mult for-
bear touching more upon this firing at prefent, being willing to join
Ifue about our being parted from the Church of Rome, from the cauſe af-
figned in my Text, viz. The Son of Man's fake.
Which words I fhall confider with a more particular relation to the
feveral matters in Controverlie betwixt us and them; and it may be
reaſonably hoped, that if we have Christ's Caufe and Honour on our fide
in
+
502
Proteftants ſeparated for Christ's Names fake. Serm. XIV.
Jo
1. The Prote
ftants are lepa
rated for
Christ's Truths
Lake.
!
↑
in thofe very things for which they feparate us, and caft out our Names,
we may be reckoned ſtill amongſt his Diſciples; and the Church of Rome
as well as the Jewish Church, may juftly be reputed amongst the Perfe-
cutors here foretold of.
And this we may deduce from the following Scheme.
1. It is for the Truths of Chrift; the Doctrine own'd, preach'd,
and recommended by him, that they thus deal with us.
2. It is for the Purity of his Worſhip, becauſe we would ferve God
according to his own Will, and not according to their Will-worſhip,
that they thus abhor us.
3. It is for his Authorities fake, becauſe we dare not take the Govern-
ment from off his Shoulders; nor pay that refpect to any frail man,
which is only due unto him who is God bleffed for evermore: or if you
will, it is becauſe we dare not worſhip the Beaft, that they ſerve us
thus.
To fum up all in one; it is for the Vindication of Chriſt in all his Of-
fices, that we endure thefe Indignities at their hands.
The difference between us and the Church of Rome is moſt important
in Matters of Faith; it is indeed fuch, and fo great, that we willingly
acknowledge, as they ſeparate us for not being of their mind, fo we are
moft willing not only to be parted, but to part from them, for their not
being of God's mind for what fellowship can light have with darkneſs ?.
or what Communion hath Chriſt with Belial? 2 Cor. 6. 14, 15.
'Tis true on our part, that we would not for every mis-perfwafion
in the things of Religion, part with any ones Communion: as every
man hath a foul of his own, fo he cannot but through common frailty,
different meaſures and means of knowledge, have conceits and opinions
different from others about almoſt any ſubject. And though every truth
is worth the embracing, yet betwixt Truths themſelves there is as great
a difference as there is between Farthings and Guineys; which, though
they be both Coins, yet are of a very difproportioned value.
•
There are by the confeffion of all fome Fundamental Truths, and by
conféquence there muſt be fome Fundamental Errours. It is a Meta-
phorical Epithite, taken from Buildings, for as Buildings cannot ſtand if
the Foundation be removed or taken away; fo the Church, which is
Tim. 3.15. called the Houſe of God, cannot ftand neither if it be removed from
thofe faving Truths, upon which, as upon a Rock, Chrift hath founded
it. And therefore the Apoſtle, who fo earneſtly blames the judging and
condemning one another in leffer matters, yet would have us to re-
ject fuch an Heretick, (after the firſt and fecond admonition) who holds
any thing contrary unto theſe.
Titus 3, 10.
Now we cannot be juftly charged by the Church of Rome with any po-
fitive Errour that can fo much as ſtrike at the Foundation: nay, the be-
lieves what we believe concerning God; one in Effence, three in Perfons:
She acknowledges with us the Perfon, Natures, Suffering, Refurrection
and
Serm. XIV. Proteſtants Separated for Christ's Names fake.
503
and Afcenfion of Christ, and all the other Articles of the Creed. She
charges us only with Negatives, becauſe we cannot admit all fuch Do-
ctrines as the injurioufly obtrudes upon us as matter of Faith: this is
indeed the Apple of Contention betwixt us; and becauſe we dare not Biſhop Hall's
allow and approve of every Dictate of the Pope, or Definition of the now Peace-maker.
Roman Church as an Oracle of God, we ftand accurſed by them.
To point at ſome few inftances in ftead of many.
Do we believe that the Scriptures are a Rule for Life and Manners? 1. Concerning
fo do they but what they give with the one hand, they take away with the Scripture.
the other, in that they make Traditions, and the Determinations of their
Church, neceffary to be received with the fame reverence that Scripture
is to be received withal: fo that Scripture, which in word they dare not
deny to be the Rule, in deed they make it nothing lefs, defaming it
what they can, as fhort, imperfeci, and obfcure; nay, forbidding the
reading, or having of it in a vulgar Tongue, where they may. Whereas.
we may well aver, that no Art or Science whatfoever was fo fully and
plainly taught by any Book in the whole World, as our Chriftian-calling,
and the true art of living and dying in the Faith of Christ, and in the
favour of God, is taught us in his Word; the oven, or things in it that
are hard to be underſtood, being matters of lefs import to the welfare
of our fouls. As for thofe Truths whereby Life and Immortality is
brought to light, there need not fo much Gloffes and Commentaries to
underſtand them by, as to bring an humble and teachable mind unto
them.
We believe that our Saviour Chrift is the Mediator betwixt God and 2. Concerning
man: they ſay that they believe the fame too; and becauſe Scripture is the Mediator-
fo expreſs concerning it, they dare not deny but that he is the only Me- ship of Chrift.
diator for the Apoftle fays as well that there is but one Mediator, as 1 Tim.2.5:
he fays that there is but one God, and Jefus, theſe two indiffolvably to-
gether. And yet for all this the Church of Rome can give away Chrift's
Mediators place with a nice diſtinction at one blow, alligning new Ad-
vocates unto us, as often as they pleaſe to canonize any. And left it
fhould be too much for our bleffed Saviour to be our Mediator by his
Redemption, (which for good manners in the known diftinction they
leave unto him) they have fet up another Propitiatory Sacrifice befides
that at his Paffion, which their Priests do offer every day for the living and
for the dead: Nay, they will not let his Blood purifie us from our fins, but Revel.1.5,
have found out a Purgatory, in which our fouls must be purged by their
own fufferings after death.
We fay with the Apoſtle, that we are faved by Grace, Ephef. 2. 8. 3. Concerning
which the Papifts will not deny in down-right terms, but they will add Grace.
fomething to it, which ſhall make this Grace to be no Grace before that
they have done; either interpofing the pravifion of our good works
without Grace in the purpoſe of God before the World began, or fome
good difpofition in us, exciting God to beftow his Grace upon us: which
Grace
+
504 ·
Proteftants ſeparated for Chrift's Names fake. Serm.XIV.
Grace being well improved by us, meriteth no less than Glory at his
hands for us. Whofoever lifts to fearch this to the quick, will find,
that there was never a prouder Opinion held by any of the children of
men than this is; hence flow not their fatisfactory works only, by which
they pay fufficiently unto God whatfoever is owing unto his Juſtice by
them; but they hold alfo works of Supererogation, whereby they de-
ferve more than they need for themfelves, or know well what to do
with, and therefore they put it into the Treafury of the Church, for
the avail of thoſe who by Money and Maffes can take it out. The Pha-
Luke 18. IL rifee was modeft who faid in the heighth of his boafting, Lord, I thank
thee: if any of them would fpeak this opinion out, he would fay, Lord,
thou mayft thank me.
I will pafs. by multitudes of inftances of the like nature, and will
These truths are content my felf only with thefe, as being fuch as I judged moft mate-
fundamental. rial; and fuch, as refpect the very Foundation; and therefore their
Errours concerning them muft of neceffity be of very bad confequence.
For
1. Scripture is the Foundation of the Doctrine of Salvation, and the
Church is faid in this refpect to be built upon the Foundation of the Pro-
phets and Apoftles, Ephef.2.20. that is, the Church is built upon the
Doctrine which was delivered by the Apoftles and Prophets; a good Pa-
rallel to underſtand that fo much controverted faying of our Savicur by,
Matth. 16.18. Upon this Rock I will build my Church, to be meant of Chrift's build-
ing his Church upon the Doctrine, and not upon the Perfon or Succef-
fors of St. Pete
2. Our Saviour Chrift is the Foundation of our Salvation its felf, in
that he purchaſed it by his death, and prepares and preferves it by his
life; in which refpect the Apofile tells us, that none can lay any other
Foundation than that which is laid, which is Jefus Chrift, I Corinth.
3.11.
3. Grace is the Foundation of the Application of this Salvation, in
that all the benefits which Chrift hath purchafed for us, and all the
works which anſwerably thereunto he works by his Spirit within us,
are all founded upon Grace, upon which only they depend, the hearts
of believers being hence faid to be established by Grace, Heb. 13.9.
Now if they undermine or take away thefe Foundation-Truths from
us, let them take all: 'tis how foever obfervable that the Protestants O-
pinions in theſe cafes muft needs be fafe: for furely neither the Word of
God, nor the Son of God, nor the Grace of God, can be reaſonably challen-
ged with any infufficiency, that they ſhould need the Additions and In-
ventions of men to make them fucceſsful, in that eſpecially which they
are choſen, and appointed unto by God. If God thought his Word to
be fufficient to enlighten us, his Son to redeem and intercede for us, his
Grace fufficient to fanctifie and keep us unto Salvation, we are content
with his choice and allotment, and do not envy others who pretend to
have.
:
Serm.XIV. Protestants ſeparated for Chrift's Names fake.
505
have more but it is to be feared that they who graſp at more, do lofe
all. And we
And we would rather have our Names caft out by them, for not
adding to the Word of God, than that for our additions unto it, God
Should add unto us the plagues that are written in it.
Neither may we be fo much taken with the Truths which in thefe
and other particulars the Church of Rome do retain, as that for their
fake we should fwallow the Errours which they mix with thofe Veri-
ties; and that rather than to be ſeparated from their Communion, we
might ſubſcribe or affent to all the other Articles that are propoſed by
them; that were to do evil that good might come of it. Befides, this retain-
ing of fome Truths, do ftand them in good ftead to put off many Er-
rours the better by. Few could vend defective Wares, if they did not
ſhew fome that were true made together with them. We know that
falfe or counterfeit Money will hardly go off alone; neither is Poyfon
ordinarily taken fingly, or by its felf, but mixed with wholfom Food;
and by that means it deceives the fooner, and ſpreads the farther.
Rev.22.19!
Were there then nothing but this, that we muſt believe all that is
determined, or that ſhall be determined by the Church of Rome, (for
they have lately made, and may ftill make new Articles of Faith) or
elfe we muſt be accurfed by them; we are rather to undergo all their
Separations and›Excommunications, than to affent to untruths, or feem Two things re-
to believe lyes. Whofoever they be that propoſe any thing to be be- ceffary to be pro-
lieved by us, we may juftly expect that they thould prove one of thefe ved before we
two things unto us. Either
can believe
ought that is
1. That the Article propofed by them to be believed is part of the Faith propofed.
once delivered unto the Saints: Or
2. That there may
be now a new Faith.
to the Saints.
}
The former of thefe, as to the points in controverfie, they will ne- 1. That it was
ver be able to prove; and that makes them fpeak fo flightly of Scri- once delivered
pture, becauſe they know it is not for their turn: befides, if that we
muft contend for the Faith that was then delivered, we muft contend
againſt the Traditions, and all the fuper-added Definitions of their
Church, fo far at leaſt as they are contrary unto it, and reduce all again
to the old Teft of the Law and the Testimony; which we would gladly
do, but that they dare not abide by, but call out to the Fathers and
Councils, though in vain, for help.
~
Faith.
As for the latter, viz. The making of a new Faith. Whofoever makes 2. Or that we
a new Faith, muft make a new Hope for us too; and from them that may have a new
propound another way unto us, we may expect another Heaven for us ;
for God's Heaven muſt be attained in God's way. Yet this new Faith
was attempted to be made and propounded by fome of them; witneſs
the Evangelium æternum which the Fryars made, and the Pope favour-
ed. In which new Goſpel they affirmed that the Gospel of Christ was
not the Gospel of the Kingdom, and that the Old and New Testament
Ooo
had
506
Proteftants ſeparated for Christ's Names fake. Serm. XIV.
ไฟ
Gen. 49.6.
2. We are ſepa-
rated for Chrift's
inftituted wor-
Ships Jake.
Joh.4.24.
had loft their force, or fhould foon lofe it: the time they fet is now ex-
pired above four hundred years fince.
But this device not fucceeding, they have fince been more referved
and cunning. Not down-right and all at once, but indirectly and by
degrees endeavouring to bring us to this their purpofe; on the one hand
decrying Scripture and revealed Truths as much as they can, and on the
other hand magnifying as much thofe things, whofe truth and good-
nefs (if they have any) are only derived from their Churches Recom-
mendation. One paffage of Cardinal Hofius muft not be forgot, whe
affirmed, That were it not for the Churches Authority interpofed in the
cafe, Scripture were no better than fops Fables. O my foul, come not
thon into their fecret: and unto their affembly mine honour be not thou
united.
The difference between the Proteftant and now Roman Church is as
confiderable about Religious Worſhip. They feparate us, and caft out our
Names, becaufe we delire to keep to the purity and fimplicity of Wor-
ſhip, ſo often commanded by God, and fo highly recommended by
Chriſt; and they on the other fide do add in matters of Divine Worship
according to the inventions of their own hearts, and the humours of
every fanciful Pope.
Now this we are the more careful about, becauſe that they who wor-
fhip any thing befides the true God, or who worship him any other
way than according to his own appointment, are in the fecond Com-
mandment declared by God to be Haters of him, i. e. in a more emi-
nent manner than any other finners whofoever. We find alfo Will-wor-
ſhip to be fuch a Leaven, as that (where it is join'd with otherwife
right and well-directed Devotion) it leavens the whole lump, and
makes the whole but one continued provocation in God's account.
Thofe that swear by the Lord and by Malcham, are efteemed as if they
had not fworn by God at all, but by Malcham only. As wicked as
Ahaz is recorded to be, he is not charged for not retaining the Altar of
2 King.16.18. the Lord, but for bringing another Altar from Damafcus, and placing
of it by God's Altar at the Temple of Jerufalem.
Zeph. 3.5.
One would think that waſhing of hands, and the wearing of broad
Phylacteries, were matters fo indifferent, as that they could not be dif
pleaſing unto God; efpecially when commanded by the Church, and re-
commended too by Tradition: yet our Saviour affures us (though they
Matth.159. thought to pleaſe God the better by them) it made all the reft of the
Pharifees Worſhip but vain and unacceptable.
Jerem.3.14.
Worship is indeed the Marriage-Duty which the Church of God is to
pay unto none but unto him, who is married unto her; and God hath
declared himfelf to be a Jealous God, and that he will not permit any
Creature to partake that Marriage-rite together with him. Hence it
Ezek. 23.30. is that Idolatry is ſo often called Adultery, and a going a whoring from
God; and in this, amongst other things, to be fure they agree: that
as
Serm. XIV. Proteſtants ſeparated for Christ's Names fake.
507
as amongſt men for every fault, though heinous ones too, there cannot
be a feparation between man and wife, but for Adultery there may; fo
God is pleaſed not to give a Bill of Divorce to any Church or People for
any fin fo much as for Idolatry. When once they become over-fpread
with that fin, then it is that God ſays unto them, Lo-ammi, Ye are not
my people, Hof. 1.9.
If we muſt then either be bidden by the Church of Rome to depart
from her for not worshipping what ſhe pleaſes, and as fhe lifts, or that
God ſhould depart from us, (by the with-drawing of his Word and Spi-
rit from us) and bid us to depart from him, becauſe we did not worſhip
him according to his prefcribed Will, (but preferred man's will before
his will) it is eafie to determine which we ſhould moſt dread, and la-
bour to avoid. Nay, let them again and again bid us to depart from
them here, that God may not bid us to depart from him hereafter.
Their Cenfure of Excommunication is lighter than the ſmall duft in the
balance, if compared with his Sentence of Condemnation.
I know that this Harlot, with the adulterous woman in the Proverbs,
Chap. 30.20. wipeth her mouth, and faith, I have done no wickedness.
Yet I fhall take it for granted, that if the gives and requires Religious or Aquin.2. fe
Divine Worſhip to be given to any Creature, the is guilty of Idolatry, 94. Artic.3.
cundæ queft.
or elfe there is no fuch thing as Idolatry in the world: this being con-
feſſedly the worſt kind of falſe Worſhip, and that for which God gave
the Heathens over unto fuch strong delufions, and vile affections, Rom.1.
25, 26.
I ſhall not infift upon the particulars of Divine Worthip; which is
either internal, the worſhip of the heart; or external, the worſhip of
the body. Faith and Hope are the homage which the heart pays unto
God. It believes in him, as true and faithful; and hopes in him, as
good and gratious in the highest degree. Adoration and Service are
the tribute which the body owes unto God. Now I could eafily evince
that the Church of Rome gives any, or all of theſe to Creatures: for
whilst they pray to Saints, (whether real or imaginary ones) they muft
hope and believe in them; for how can they call upon them in whom they Rom.10.14.
bave not believed? And whilft they proftrate themfelves before their
very Images, whilft they build Altars and Churches, and keep Festivals,
or obferve-days unto them, they give them whatſoever the outward man
is able to perform to God himſelf.
+
Yet all this Worſhip they think that calling of it by another name
(donia) they can juftifie.
Not to infift upon that which hath been fo often proved by others,
that the words asia and Aalgsta are promifcuouſly used, and that if there
be any difference she imports the more fervile offices of the two. A-
las! the common people break the Cobweb-thred of fuch nice diftin-
tions, which they are not able to skill of; and, as fome amongst them-
felves have feared, fall into down-right Idolatry.
Ooo 2
But
续
​។
508
Protestants ſeparated for Chrift's Names fake. Serm.XIV.
}
Not daring to
give Divine
worship,
1. To the Crofs.
Aquin. p. 3.
queft.25. Art.4
Bonavent.
3. Sent. dift.9.
9.4.
3. To the Hoft.
Concil. Tri
dent. Seff. 13.
Cap.s.
Concil. Tri-
But halget its felf, or that worship which they acknowledge to be
Divine, and of the higheſt kind which can be given to God him-
felf: yet,
1. They give it to the Crofs, as Aquinas and Bonaventure (who are
Sainted amongſt them) and a many others, do affirm. And Aquinas
proves that the Crofs may be adored with Divine Adoration, becauſe
they put the hope of their Salvation in it: and to that purpoſe he
cites an Hymn of that Church, wherein it calls the Crofs, Its only
hope.
Not to ſpeak of Croffes as they are painted or carved, unto which
alfo they give the fame honour: though it is more than probable that
as they are ufually made, they do not fo much as refemble the Crofs up-
on which Chrift fuffered.
But granting that the true Crofs upon which Chrift füffered may be
worſhipped, (which yet we abhor to grant) may they not be miſtaken
in the Wood of that Crofs? It is certain there is more Wood worship-
ped fo: the Wood of the Crofs, than Simon of Cyrene (or their Giant-
like Saint Chriſtopher) could ever bear. And in fuch a caſe when they
worship a piece of ordinary Wood, (and perhaps without its due
figure to inhance it) themſelves mult grant that they are Idolaters. But
fuppofing that they be not mistaken, it is a wonder that they ſhould
have fuch a Veneration for the Crofs, and Spears, and Nails by which
Chriſt ſuffered, whilft that all Chriftians have the other Inftruments of
his fuffering (as Judas and Pilate are) deſervedly in fo great an Exe-
cration.
2. They adore the Hoft, that is, the confecrated bread in the Sacra-
ment of the Lord's Supper, and that with a Divine Worship, the very
fame which they would give to God, or Chrift himfelf. And the
Council of Trent do accurfe all that think this ought not to be done, and
that, the Sacrament ought not thus to be worthipped. It is ftrange what
they ſay, that a Prieſt ſhould make his Maker; but it is ſtranger yet, that
as ſoon as he is made by him, he fhould fall down immediately and
worship the workmanſhip of his own hands: which made Averroes
ſay, that he never faw fo foolish a Sect of Religion as the Christians were,
who with their teeth devoured the God they bad adored. ✨✨ so that to ex-
cufe themſelves from being Idolaters, the beft plea they do ufe proves
them worse than Canibals: for theſe devour but men like themſelves:
the Papifts, if we believe this their excuſe, do devour the fleſh of the Son
of God..
It is not my intention to ſpeak unto that monftrous and truly fence-
lefs opinion of Tranſubſtantiation: but fuppofing of it to be true, yet
dent. Seff.7. the Church of Rome, holding the intention of the Minister to be neceffary
towards the efficacy of every Sacrament; (and by confequence that unleſs
the Prieſt whilſt he ſpeaks thofe five tranfubftantiating words, Hoc enim
eft corpus meum, do intend by them to change the Bread Into the Body
of
+
Serm. XIV. Proteſtants feparated for Christ's Names fake.
509
i
{
of Chrift, &c. that then there is no change wrought by them:) what
a miſerable danger of Idolatry muft all the people be in, in the mean
while? They certainly cannot tell the mind of the Prieft; and if he
be not intent, as too often they are not, upon that buſineſs, all that
worship that Hoft muſt be moft grofs Idolaters, were all the opinions of
their Leaders granted them to be true.
3. The laſt inſtance that I will give of their Idolatry, fhall be in their
3. To the Fir-
worſhipping of the Virgin Mary: they call this worship which they give gin Mary.
unto her she and they make it a middle fort betwixt the other two
formerly mentioned: but they might call it, if that they pleaſed, img-
Malesia; for they fay unto her, and attribute unto her more than unto
Chrift himſelf. Nay, they Petition her to command her Son by her Mo-
therly Authority; little confidering that the her felf called him God her Luke 1.47.
Saviour, though according to the fleſh he was her Son.
Now though this, and much more which might be faid, do very
plainly prove that their worship hath got the Plague-Spot of Idolatry
upon it, and therefore that it is by no means to be meddled withal; yet
they are fo devoted unto it, as that they have commanded all fuch paf-
fages to be left out in the Editions of the Fathers, which fpeak for A- Index Ex-
doration as due, or to be given only unto God. Nay, the very fecond purg. Madriti,
Commandment hath not eſcaped them, but they have put it out of the
number of the Commandments, that they of their Communion-might
not be felf-condemned when they reflect upon it.
I know that fome amongst them do few other fig-leaves together to-
hide this their nakedneſs, but in vain for how can there be a fſub-
altern, or fubordinate Religious Worſhip, unless there be a fubordinate
'Deity too? There are, and ought to be degrees of Civil Refpects,
which are given diverfly unto men, according to the various degrees of
Worth or Authority in the Objects, unto whom they are paid: but
the Honour or Worlhip of God, and whatſoever is due unto him as
God, can no more be fhared by the Creature, than his infinite Effence
and Majefty from which it flows. Neither will it ferve their turn that
they fay they do not worship his Image with the fame mind and affe-
ction wherewith they worship himſelf; no more than if an Adulterefs
fhould plead that though the proftitutes her body unto others, yet the
does it not with the fame degree of affection wherewith the embraces
Anno 1612.
her Husband only. Gregory de Valens makes the hardeſt thift of them Libro 2. de L
all to excuſe this fin, by faying, that there is a lawful as well as an un- dol. Cap.7.
lawful Idolatry And acknowledging that they do uſe the former: we
fhall take his Confeffion that they are Idolaters: but neither he, nor any
other can ever prove fuch a contradiction (in adjecto) as a lawful Ido-
latry. Well may they hold Concupifcence to be no fin, who hold any
Idolatry to be lawful.
+
We can meet with no fuch Distinctions, nor ground for them neither
in all the Word of God: but this we find there, that there is no agree- 2 Cor.6.16;1
KA
ment
?
510
Protestants ſeparated for Chrift's Names fake. Serm. XIV.
Wre
3. It is for
Chrift's Sove
reignty's fake
that we are fe-
parated.
ment betwixt the Temple of God and Idols: and that where Idolatry is,
we are bidden to depart, and to be feparate, whether we might be re-
tained or.no.
Whatſoever then we do or fuffer in this cauſe, it is for
the Son of Man's fake; who himſelf taught us to answer all Objections,
and to repel all temptations unto this fin, by alledging, Thou shalt wor-
Ship the Lord thy God, and him only halt thou ferve, Matth. 4. 10. and
by his beloved Diſciple hath bidden us to keep our ſelves from Idols,
1 Job. 5. ult.
It is for Chrift's Authority and Sovereignty's fake that we are fepara-
ted, and have our Names caft out by the Church of Rome. Would we
but magnifie their ufurped power, we might fwear, curfe and blafpheme,
commit Whordom and Inceft, and what not? and yet be accounted
true Sons of their Church. Had St. Paul but cryed up their great Diana,
the Ephefians had not been offended with him; had he been otherwife
as vicious as he was virtucus, or as prophane as he was holy.
We are willing for to obey them that have the rule over us in the Lord :
but ftill fo as that we may keep and maintain our fealty intire unto him
who is over all. We are ready to fubmit to Governours under him in
Church and State: but we must remember that we and they too are
under him. The Legiflative and Soverign Power is incommunicably in
Chriſt, and cannot be parted withal by him. Who fhould give Laws
to bind our inward man, but he that can fearch and try it, and can take
cognizance of the performance or breach of his Law by it, and can pu-
nith or reward as he finds caufe?
}
Neither does the Infallibility which the Church of Rome affumes, lefs
derogate from the honour which is due unto Chrift, it being a Jewel of
his Crown. I shall not enquire where the now Roman Church do make
the ſubject of this Infallibility, (for they are not agreed upon it amongſt
themſelves) whether it recides in the Pope, or in a General. Council;
or if the Pope be infallible, whether he be fo in matters of Faith, or
in matters of Right only. We deny either, to one or to all of them.
Fallibility cannot be removed out of the mind, no more than Mortality
from the body of any. They go aquis paffibus, and are both fixed to that
ftate which all men are born in, and they cannot put either of them off,
no more than Humanity it felf. Nay, could there be an Univerſal, or .
truly Oecumenical Council, which there never was fince the Apoſtles
times; yet every Member of that Council being but fallible, the Coun-
cil it felf could not be infallible. Not to mention any particulars, which
might be inſtanced in, which though determined by Councils and
Popes, yet are antiquated, and rejected by the Papifts themſelves.
Tis obvious that one Pope hath frequently contradicted another, and
one Council hath thwarted the other; and furely they were not on both
fides in the right. How much fafer is it to obey God's beloved Son,
who being the exprefs Image of the Father, is Truth it ſelf, and whom
we are bidden for to hear? it being the Character of a true Sheep of
Chrift's
·Serm. XIV. Protestants ſeparated for Christ's Names fake.
511
}
ཝཱ
Chrift's Fold that he will hear his voice, and not the voice of Joh.10.3,5.
ftrangers.
In obedience then unto Chrift it is that we dare not thus become fer-
vants unto men. Though we may go
Though we may go and come, we may not believe and
dif-believe as they pleaſe: Nay, we cannot do it if that we would :
For the Will hath no fuch power over the Understanding, as to make it
think or believe what it lifts to be true or falfe. The Will can ſet the
Underſtanding upon acting on what Object it pleafcs, but it cannot
make the Underſtanding concerning any Object think what it pleaſeth,
its power over it being only quoad exercitium, and not quoad fpecifi
cationem.
Now this makes the Government of the Romish Church to be the
moſt infupportable tyranny that the World hath ever known. Other
Tyrants have been content with their Domination over their Vaffals
Bodies and Eſtates: nothing will fatisfie theſe but to domineer over the
Souls of men too; and we meet with the fouls of men reckoned amongit
their Merchandize, Rev. 18. 13. And well may they fo be: for the
greateſt Traffick amongſt them is for mens Souls.
And whereas God declares that he gives us his Commandments for our Deut.6.24
good always, though he hath an indifputable and uncontroulable right
over us, yet he commands us nothing barely that he might exerciſe his
Domination and abfolute power that belongs unto him: but all his In-
ſtitutions and appointments are fuch, as in their own nature would be
advantageous to us, were they not enjoined by him; there being no-
thing that accomplishes and perfects man more than Holiness and the
Image of God, which his Injunctions (in every inſtance) do tend only
to promote.
But alas! what are men the better for multitudes of Obfervations
injoined amongſt the Romanists? They themselves cannot ſay that
there is any goodness in them, but only what they derive from the Au
thority that enjoins them: And if that Authority fhould forbid them, or
command other things contrary unto, or at leaſt divers from them, they
would then be reputed of another nature by fuch who contend fo ea-
gerly for them though we have reaſon to believe that they call good,
evils and evil, good; yet that they can make evil to be good, or good
to be evil, is incredible unto us.
Yet theſe pitiful little things, which they can make for good or bad
at their pleaſure, they are more earneſt in, than for all the great things
in the Law. Tranfgreffions againſt the Law of God written in our very
hearts and natures, and tranfcribed thence into our Bibles, meet with
little or no cenfure amongſt them; but to doubt of any of their Chur-
ches Definitions, or to difobey any of her Commands, (in thoſe things
which never came into God's heart to enjoin) is amongst them a moft
unpardonable fin. So that as men have been obferved to love their
Books (being the Iffue of their Brain and Studies) more than their
Children,
512
Proteftants Separated for Chrift's Names fake. Serm. XIV.
I Cor.9.22.
2 Cor.10.8.
Rom. 10:9,
2 Cor.11.28.
Gal.2.7,8.
Rom.14.3.
Gal.5.1.
Children, the fruit of their Bodies: thefe men dote upon their own in-
ventions and imaginations, more than upon any thing, though by God
himſelf recommended unto them.
And as it ordinarily happens, the mifery of the people is attended by
the iniquity of their Leaders: for is this to become all things unto all men,
to make their Flock become whatfoever they pleaſe unto them? Is this
to exerciſe their power (according to their Commiffion) for Edificati-
on? Does it not impeach the Wisdom of God, and the Faithfulneſs of
Chrift, to make more things neceffary to be believed and practiſed than
were commanded us in the Word, or told unto us by the Son of God?
Is it not against the Rule of Charity, (that Bond of Perfection) to lay
fuch heavy yoaks upon others, as they would not have, were they Dif-
fenters, impofed upon themſelves? Does it not occaſion Diffimulation
and Hypocrifie in men (and there is fin enough every where) to require
of thofe in Communion with them, to affirm or deny, to practiſe or
forbear in the things of God, every thing according to the humour of
their prefent Rulers, and efpecially upon fuch fevere penalties? For-
merly whofoever confefs'd with their mouth the Lord Jefus, and believed
in their hearts that God had raised him from the dead, might be faved:
And though this was fomewhat enlarged in the Creed, (commonly call-
ed the Apostles Creed) what is that to fo many Volumes of Decrees and
Councils (the late ones eſpecially of their own contriving) which the
Church of Rome enforces a fubmiffion unto?
St. Paul, who had the care of all the Churches upon him, especially he
had the Gospel of the Uncircumcifion committed unto him, (fo that it is a
wonder the Popes have not claimed to be his Succeffors, it is more for
their purpoſe than to be St. Peter's, whoſe line was amongſt them of the
Circumcifion) this bleffed Paul having undoubted Apoftolick Autho-
rity, would not preſcribe to the Church of Rome, whether all fhould
obferve a day or no, or whether they ſhould all eat fleſh or no, though no
pretenfions of Uniformity would be wanting on the onefide or on the
other. Nay, he was fo far from oppofing any unneceſſary burden, that
he commands his Galatians to stand fast in their liberty. Were there
more of his ſpirit in the world, we might have lefs fhew, but more fub-
ſtance in Religion..
It is a forry comfort that is left us, that notwithſtanding the Churches
Commands, we may think the things commanded us as indifferent in
themſelves as we will,provided we do but obferve them on the account of
their Churches Injunction. For whilft we are pinched, and perplexed
with fears of the unlawfulness of their Additions, we are apt the more
to ſuſpect that Church to be but a Step-mother unto us, who will caft us
out of her care and family for fuch things, which fhe, thinking to be
indifferent, might without prejudice relax her Commands concerning
them but we, thinking that our Father hath determined or com-
manded otherwife, cannot yield her our Obedience in them. Is not
逆
​this,
Serm.XIV. Protestants ſeparated for Chrift's Names fake.
513
this, as much as lies in that Church, to destroy them for whom Christ
died? and to be fure it is far from endeavouring (which yet is her du-
ty) by all means to fave fome.
It is our unspeakable comfort in the mean while, that he whom we
ferve, and who is our Prince and Saviour, hath a Goodness towards us,
anfwerable to his Power over us: the one without the other would but
ſpeak us as miſerable as now we may be happy. Chriſt in all his Com-
mands did not confider only the ropes, but the o avvov, he did
not enjoin us all, which as God he might have done; but he command-
ed us fuch things only which we, as men, could bear, and might be be-
nefited by.
As for the power which the Pope affumes unto himſelf, to diſpenſe
with the Laws of God; it is far above whatſoever our bleffed Redeemer
affumed, who profefs'd that he came not to destroy the Law, but to fulfil Mat.5.17.
it. But thus the Pope fulfils what was prophefied concerning him, that
he should oppofe and exalt himself above all that is called God.
2 Thef.2.4.
Yet this opinion of the Popes or Churches Authority, (though fome-
what diverfified) is fuch a darling opinion amongst them, that could
we believe and practiſe all that their Church propounds, or commands
at preſent, unless we will become vigila da, ſuch voluntary Slaves
as to let our ears be bored, and henceforth never to queſtion their di-
ctates, nor diſobey their future Commands, it would not avail us to-
wards any Communion with them: for (faith Bellarmine) whofoever
will not be fed by Peter, that is, learn of him and his Succeffors (the De verbo Dei,
Popes) as Judges and Determiners what he is to take for matter of Faith, fe&.4.
lib.3. cap.5.
and what is the fenfe of the Scripture, is none of Christ's Sheep. And the
very Form of their Church (which makes it Antichriftian as much as
any thing) confifts in this manner of Government. This is the Center
of Unity: from the Pope as ordinary Paftor of the Univerfal Church,
as from the Head, all life and motion is conveighed unto every indivi-
dual Member.
But fuppofe this Authority or Power to be more diffufed, and to be
fubjected not in the Pope alone, but with his Confiftory, or Council; yet
we cannot think that they will ever yield ought unto us, had we truth
or right never fo much on our fide: for whilft they hold their Church to
be infallible, and that the cannot decree amifs in any matters of faith, or
practice, we can never rationally hope for any redreſs. For fo long as
they maintain their Churches Infallibility, they will not alter nor re-
ſcind any one thing, (were it to fave the whole World) for if they do,
their Churches Infallibility is gone for ever; and it is by that Craft that
they have their wealth.
This then being the cafe between us, and the Church of Rome, that
The hath Separated us, and caft out our Names, not for any opinion or
practice that ſhe can charge us with contrary to the Word of God, or
the Duty of Chriftians; but rather for keeping the Commandments of
Ppp
God,
}
$14
Proteftants feparated for Christ's Names fake. Serm. XIV.
Joh.9.35.
Mat. 5.11,12. God, and the Faith of Jefus. We may rejoice and be exceeding glad, (as
we are bidden) that we are thus reviled and perfecuted for the Son of
Man's fake for not only our reward shall be great in Heaven, but here
on Earth too. For as our Saviour found the blind man after he had been
caft out for confefling of him, and imparted unto him a more full know-
ledge concerning himſelf; fo Chriſt hath found the Protestant Churches,
and afforded them his prefence and care, communicating his Light and
Love unto them; and nothing is more to be bewailed than that they
have not been anfwerable unto fuch mercy towards them. We may
truly fay that God hath turned their curfe into a bleffing unto us: That
Brutum fulmen (their Thunderbolt of Excommunication) hath not
hurt one hair of our heads, much lefs hath it entred into our fouls. For
Dr. Hammond as Thomas de Curfelis in the Council of Bafil did well obſerve, though
(of Schifm.) Chrift ſays, whatſoever thou shalt bind on earth, ſhall be bound in Hea-
ven be doth not fay, Whatfoever thou shalt affirm to be bound, shall be fo
And as the Excommunication of the Jewiſh Sanhedrim, denounced
againſt Chriſt's Difciples, brought them fo much nearer unto their
Lord and Maſter, and aliened the Jews themſelves, removing them ſo
much farther from the Kingdom of Heaven: fo do all unjuft Cenfures-
unite us to the Apostles, &c. by this conformity with, and participation
of their ſufferings.
How out of the
Church there is
no Salvation.
Rom.8.9.
Cant. 1.7.
As for what the Church of Rome doth fo frequently.triumph in, and
thinks to fcare us with, viz. That out of the Church there is no Salvation:
It is to be confidered,
1. This to be true indeed of the Catholick Church. Taking it not as
they do, for all them, and only them that are under the Paftorfhip of
the Pope, but for all the real and living Members of Chrift: for they.
only are truly his Body, that are enlivened by his Spirit. Thus the A-
poftle joins them together, Ephef. 4.4. There is one Body, and one Spi-
rit; and elſewhere he fays, that unless the Spirit of Christ be in you, you
are none of his. As every member of the Body, and only the members
of that Body are acted by the fame Soul; fo is it in the myftical Body.
of Chrift too. And it is the concern of all to obtain the Spirit of Christ,
and to live the life of Christ, without which they cannot obtain Salva-
tion by Christ, who is the Saviour only of his Body.
2. We acknowledge that it is every ones duty to join himſelf unto,
and not cauflefly to depart from a vifible Church that profeffeth the
Faith, and keepeth the Inftitutions of Chrift: Every one ought to en-
quire where it is that this great Shepherd feedeth, and maketh his Flock
to reft; and every needlefs departing from fuch a Church, does endanger
Salvation, in that it makes a man truly guilty of Schifm, which is a
great fin againſt Charity, fo highly recommended unto us: as alſo in
that fuch an one withdraws himſelf from thoſe Societies and Meetings
Matth. 18.20. unto which Chrift hath promiſed his prefence, and God beftows his
bleffing..
3. But
:
SIS
Serm. XIV. Proteftants Separated for Christ's Names fake.
3. But where this cannot be obtain'd, or is not finfully neglected or
refuſed, one may be ſaved without being joined to any visible Church
whatsoever. If a Pagan, or a Jew, that is imprifoned in a Country
where the Chriſtian Religion is not profefs'd, (being by reading or con-
ference through the goodnels of God brought to the knowledge of the
truth, and to profefs it, living anſwerably unto it) though he ſhould
die before that he could come to enjoy Church-Communion, we have
no reaſon to doubt of his Salvation; our Saviour having told us, That
whofoever believeth in him bath eternal life.
Joh.6.40
But more particularly as to the Church of Rome: for fo we call them what we think
that profeffing to hold the Chriftian Faith, are united in fubjection and concerning the
obedience unto that See, and do acknowledge the Pope their Univerfal Church of Rome
Paftor. When we call them a Church, we mean no more than that they
are a fociety or company of men, who make profeſſion that they are Chri-
ftians. Thus the Laodiceans are called a Church, Rev. 3. 14. though
they were wretched, and miſerable, and poor, and blind, and naked;
and we do not read of a found part amongst them. Thus God himſelf
calls the Ten Tribes his People, after their defection, by reafon of Circum- Hof.4.6.
cifion which they yet retained, and their being the Off-ſpring of Jacob.
In this fenfe foundneſs of Faith is no more effential to a Church, than
health is to a man. And as a man that hath the Plague or Leprofie is ftill
a man, though to be fhunn'd: ſo they may be thus a Church, though
by all means to be forfaken. But as they themſelves take a Church for
a company of true believers joined together in Communion, fo they are
no Church, their Faith being far from the Faith of our Lord Jefus
Christ.
As for the Succeffion they ſo much ſtand upon, and a Lawful Miniftry Their Succeſſion
only to be found amongst them. No Church in the Chriftian World broken.
hath ever had ſo many Interruptions, fufficient to deftroy, according to
their own principles, the lawfulness of their Miniftry. How many
Schifms hath there been in that Church? one of which alone lafted about
fifty years: in which ſpace there was not one perſon in all their Com-
munion but was Excommunicated by one Pope or other, (the right Pope
being ever he that had moft force or fraud) not to mention the Simony
and Herefie which ſome of them were fo notoriouſly guilty of; and any
of theſe are ſufficient to break the Chain of Succeffion amongst them.
For I hope that they will not allow an Excommunicated perfon to have
a power of Ordination.
But befides this, they who are ordained by any amongſt them, not be-
ing ordained to the work of a Minifter, to preach or feed the Flock of
Chriſt, or to ſerve him in the holy things of his own Inftitution, but to
facrifice the Body of Christ for the living and for the dead; how can they be
Gofpel-Minifters? This certainly is not a Gospel-Miniſtration, (nor hath
fo much as a fhew of it) but 'tis a repetition rather of the Jews cruelty.
But to prevent further Objections and miftakes, we grant,
Ppp 2
1. That
516
·Proteftants Separated for Chrift's Names fake. Serm.XIV.
Two things
granted to them.
Rom. 1.8.
1
what they far-
ther pretend un-
ÀO..
which bow for
ver will not
ferve her turn.
For two rea- ·
fons.
I. That the Church of Rome was a very famous Church, whofe Faith
was fpoken of throughout the whole World. Thus the feven Churches of
Afia, at leaft fome of them, were eminent and praiſe-worthy: but they
can challenge no priviledge from what they have been, left the Jews
themſelves come in with their pretenfions too, (who were once the on-
ly Church and people of God.) There is no greater ftench than that
which comes from a humane Body, when the Soul is once with-
drawn: Nor is there any thing more abominable in God's account,
than that Church or Society (call it what you will) from whom the
Spirit of truth (who formerly did inform and enliven it) is departed.
2. We grant that the Church of Rome had precedence before all other
Churches: but I would not be miſtaken; it hath had precedence before
them, but for very many Centuries no fuperiority over them; and this
precedence which they had, was only becauſe Rome was the Imperial
City, and Seat of the Empire. And 'tis moſt like that for this cauſe the
Epistle to the Romans was put before all the other Epiftles: the place in
which that Church was gathered, and the perfons probably of which it
did confift, being more eminent and confpicuous than others. But
when Conftantinople came to be the Seat of the Emperour, and made,
and called New-Rome, it contefted for that very precedency; and to
this purpoſe it is remarkable that the Patriarchates and Diocefes into
which the Church-Government was then divided, did anfwer to the
partitions and divifions under the Civil Governours in that Empire:
which did make indeed the Ladder for the Bishop of Rome to clime unto
this height by..
As for their Pretenfions to the Popes Univerfal Paftorship, and Supe-
riority over all Churches, they had need to produce an Authentick Pa-
tent for it; what they have already fhewn, making nothing for their
purpoſe. But I fhall wave any farther difcourfe upon that fubject, be-
caufe it is out of my fphere at prefent; as alſo although we ſhould
grant the Church of Rome all her Pretenfions, &c. yet upon fuppofition,
Firſt, That ſhe is corrupted in her Doctrine and Worship. And
Secondly, That ſhe excludes and anathematizes all that do not joyn in
thofe corruptions with her; (both which particulars have been proved.)
We may fatisfie our felves in being parted from them, and anfwer all
that they can fay with theſe two Conclufions.
2
1. God never did require of us to join with any perfon or Church in their
fins; much less that we ſhould fin in order to the obtaining of Salvation
at his hands. God's Rule is, That we fhould not do evil that good may
come of it. And were the Communion with their Church never fo ufe-
ful, yet if it cannot be had without finning, it muſt not be had at all.
If the terms or conditions of Communion with them have any thing
of fin in them, they had as good tell us that we fhould fly in the Air, or
count the fands on the Sea-fhore, and in cafe we did not, that then they
would not receive us into their Communion; or that being in, they
would
i
Serm. XIV. Proteftants ſeparated for Chrift's Names fake.
517
A
would caft us out. For fuch things as are morally impoffible, (as an af-
fent to any errour, or a confent to any falfe worſhip muft needs be) are
as unreasonably required of us, as any thing that is naturally impoffible
could ever be. And if on this account there be a Rem from them, the
fault is in them that require fuch things at our hands; as, being contrary
to the mind and will of God, cannot be done by us. We being inno-
cent, nay commendable in the forbearing of them, (as the innocent per-
fon is in the cafe of a divorce) muft needs be free.
2. It is fometimes neceffary to forfake a vifible Church. Nay more, it
may be neceſſary to believe and act directly contrary to the Authority of the
prefent Church. Thus the Jews were bound to believe our Saviour for to
be the Meffias, and to hear and obey him in all things, though they were
forbidden ſo to do by the High Priests and Rulers, who, we know, de-
termined concerning Chrift that he was a Seducer and a Blafphemer. Yet
what would not the Church of Rome give to have fo clear and full a Tefti-
mony for her definitive Power in all Controverfies,as that Jewish Church
had derived unto it from God himfelf? Deut.17.8.9.
But God never parted with his Sovereignty which he hath over all men:
and where his mind and will is evident, that muſt be a Law paramount
unto us, though it ſhould be never ſo much gainſaid by any other. All
other Superiours are fubordinate unto him, who is the only Lord in
chief; nay, King of Kings, and Lord of Lords. And as thofe Souldiers Rev. 19.15...
do but their duty; who out of a fenfe of their fworn Allegiance to their
Prince, will not join with their Commander in the betraying of a Fort
or Town: ſo if we dare not betray the Truths of God, nor the Souls of
men unto the will of any whomfoever, we doubt not but that God does
approve of our fidelity unto him, and will fay unto us at the laft, Well
done, good and faithful fervants.
And thus I have gone through fome of thofe many things which we
have to plead for our feparated condition from the Church of Rome,
whom we have fo long, fo undeſervedly fuffered under. But though
they have nothing for us but Execrations and Curfes, Fire and Faggot,
yet let us return our bittereſt Lamentations over them, and heartieft.
Prayers for them. It is a Lamentation, and fhall be for a Lamentation,
that ſo many millions of pretious fouls are walking in paths which lead
to the chambers of death. Oh that we could pluck them as Brands out
of everlasting burnings. One means only I would caution againſt, viz.
Our becoming theirs in hope to make them ours. I might obferve how
God hath blafted all fuch endeavours, and that they have more ftreng-
thened their hands, and weakned ours, than all the Weapons or Argu-
ments that ever were uſed by them and above all, God hath expretly
commanded us to come out of her, and not to partake of her fins. But if Rev.18.4.
by our careful and faithful inſtructing, our meek, charitable, and holy
living, we can gain any of them, we fhall hide a multitude of fins, and James 5. ult.
our labour shall not be in vain in the Lord..
Fa
518
Protestants feparated for Chrift's Names fake. Serm. XIV.
Application.
Three Confola-
In the mean time if we ſhould ſuffer ftill by them for well-doing,
the Text affords us Confiderations enough to ſweeten ſuch a ſuffering
condition unto us.
1. In that it is but from men: When men fhall hate you. Now we
tory Inferences. know there is a Nil ultra, an utmoſt that men can do. Tis but to the
Body, and it is but in this World.
a Cor. 1. 5.
2. It is for the Son of Man's fake that we thus fuffer; and if he had
required greater matters of us, would we not have done them? I am
fure that he hath deſerved them at our hands: befides, thefe do turn for
a Teſtimony unto us of the Truth of his Doctrine, whofe words we
find fo exactly fulfilled amongſt us unto this day. Not to fpeak of the
Confolation which shall abound by Chrift in all them in whom the Sufferings
of Christ do abound.
3. Chriſt hath pronounced ſuch ſufferers bleffed: Bleſſed are ye.
1. 'Tis Chrift's Judgment on our cafe and condition. And he, we
may truly fay then, fees not as man fees. What bleffednefs in the opi-
nion of men can there be to be hated, Separated, reproached? &c. But
2. It is not a bare opinion (though his could not be erroneous) that
we are bleffed, but it is Chrift's effective fentence: his dicere is facere.
Chrift doth make them bleffed whom he pronounces to be fos and he can
make a bleffed Perfecution. If he bless, who can curfe? or if they
do, he can turn their Curfings into Bleffings. Well may we then con-
Pfal.109.28. clude with the Prayer of the Pfalmift, Lord, let them curſe, but bleſs
thou.
C
1
}
SERM.
រ
}
SERMON XV.
Invocation of Saints and Angels, unlawful.
Rom. 10. 14. How then skall they call on him in whom they
have not believed?
ST9
land, p.3-.
Y buſineſs being to fhew the fin and folly of the Papiſts in
praying to Angels and Saints departed, I thought this
Scripture would be a fit Introduction to it. This Text
alone in the learned Uſher's opinion (a) will put an end (4) In anſwer
to this Controverfie amongſt thofe that lift not to be contentious. I to a challenge
fhall not dilate upon the Context, let it fuffice to tell you, that the fcope made by a
made a le-
fuite in Ire-
of the Apoftle is to prove, that there was a neceffity of preaching the
Goſpel to the Gentiles, as well as the Jews. He had thewed before that
there is no difference betwixt them, that the fame Lord over all, is rich
unto all that call upon him, that the Gentiles calling upon him ſhould be
Saved by him: hence therefore he infers, that the Goſpel muft needs be
preacht to them, for as it follows in the Text, How fhall they call on him
in whom they have not believed? and how hall they believe in him of whom
they have not heard? and how shall they hear without a Preacher?
5doxy.
His way of arguing is fuch as Logicians call Sorites, Rhetoricians a
Gradation, and 'tis very forcible and demonftrative. So alfo is his
manner of ſpeaking, which is by way of Interrogation, which is the
more convincing becauſe it carries with it a kind of an appeal to the per-
fons ſpoken to: the Interrogation here is equivalent to a Negation; Hom
ſhall they call upon him; i.e. they cannot call upon him,'tis not poffible nor
practicable, in whom they have not believed? the Original is,(b) on whom (b) 'Eis öv éx örtí- -
there muſt be a believing on him as well as in him, whom we invocate ;
i.e. there must be a fiducial trufting and relying upon him. All Sup-
plication is founded on Faith, none implore his favour on whom they
have not ſome reliance; we petition no others here on Earth, we muſt
direct our prayers to no other in Heaven. Whoever is the Object of
our prayers, muſt likewiſe be the Object of our truft. Now 'tis God
alone, (who is diftinguifht into Father, Son, and Spirit) in, or on
whom we muſt believe, 'tis to him therefore, and him only that we
で
​muſt
520
Invocation of Saints and Angels, unlawful. Serm. XV.
1
The Propofi-
tion.
muſt pray.
pray. He's accurft in Scripture that trufteth in any other, and fo
is he that religioufly worſhips, or invocates any other but God alone.
If Chrift himſelf were a meer man, and not God as well as man, we
fhould fin by believing in him, or by worshipping and calling upon him.
'Tis one Argument whereby we prove the Deity of our bleffed Re-
deemer, that the Scripture doth every where repreſent him as the Ob-
ject of Faith and religious Invocation.
This Foundation being laid, I come (without farther prefacing) to
raiſe or build upon it this enfuing Propofition.
The practice of the Papifts in praying to Angels and Saints departed,
is very blame-worthy and abominable in the fight of God.
In the handling hereof I fhall firft fhew you that this is the practice
of the Papifts to pray unto Angels and Saints: fecondly, that their ſọ
doing is very blame-worthy and abominable in the fight of God.
(c) Santis una cum Chrifto regnanti
bus, & orationes pro hominibus offerenti-
bus; boxum atque utile eft fuppliciter eos
invocare, & ob beneficia a Deo impetran-
da, per filium ejus Fefum Chriftum, qui
falus nofter Redemptor Salvator eft,
ad eorum orationes, opem, auxiliumque
confugere. C. Trid. Sef 9.
Invocandi funt Sancti eo quod pro folute
hominum preces affidue faciunt multaque
Eorum merito & gratia in nos Deus con-
fert beneficia; Rogati peccatorum veniam
nobis impetrant & conciliant nobis Dei
gratiam. V. plura in Catechifm. ex
Decret. Concil. Trident. pontif. juffu
.edit.
CC
.
GC
1. This is the Papifts practice. To the end I may not falily charge
or accuſe them, I fhall in the firſt place fet down the Doctrine of their
Church about this matter, and that as it ſtands recorded in the Council
of Trent. Thus then that Council hath determi-
ned, (c) "That the Saints reigning with Chriſt,
«and offering up their prayers for men, it is
good and profitable humbly to invocate them,
"and that we may obtain benefits of Gcd,
through his Son Jefus Christ our Lord, who is
our only Redeemer and Saviour, to have re-
"courfe to their prayers, aid and afliftance. 'Tis
true, here's nothing decreed about the Invoca-
tion of Angels, (though that be alfo their com-
mon practice) but here's a pofitive Preſcription
about the Invocation of Saints. 'Tis good and
profitable (fays the Council) humbly to invo-
cate them, to have recourſe to their prayers;
who befides their praying for us, are fuppofed
to afford fome other aid and affiftance to us; and what fhould that be?
why to confer Grace and Glory, and every good thing. That this is
intended, will appear, if you confider in the next place thofe forms of
prayer that are in common uſe amongſt them. And here I ſhall not in-
ſtance in thoſe pieces of devotion which are muttered in private corners
or Cloſets, but in fuch as are read or fung in their publick Churches or
Affemblies. In the Breviary, or Hours of Sarum, (which was in great
requeſt here in England before the Reformation) I find many pretty
ftrains of Devotion; fometimes to all the Quire of Angels in general,
fometimes to this and the other Angel in particular; to Michael, Ga-
briel, Raphael, whom they dignifie with the Title of Archangel. But
in
:
Serm.XV. Invocation of Saints and Angels, unlawful.
521
he
(d) s. Claudi defolatoram confolator, cap-
tivorum liberator, refurrectio mortuorum,
lumen cæcorum, auditus Surdorum, fanator
languidorum, tutor naufragantium, via erran-
tium, falus omnium in te fperantium, &c.
Hor. Sec. uf. Rom. 6. die Junii.
(e) O beati Apoftoli Dei folvite me a pec-
catis, defendite me a pœnis inferni, & de
poteftate tenebrarum. Confortate me, & ad
regnum æternum me perducite. Omnes San-
de Virgines Dei, adjuvate me, ut habears
bonam voluntatem cordis, corporis Sanita-
tem, caftitatem, & poft curfum vite mea,
Societatem perpetue beatitudinis. Ibid.
in that and in other Breviaries, they are far more liberal of their pray-
ers to the Saints; though they are made a little lower, yet the devotion
of the Papifts is carried a little higher to them than to the Angels: to
theſe, and to their prayers, aid and affiſtance, they are more particularly
directed, (as you heard) and accordingly they practiſe. Of theſe they
don't only defire that they would pray for them, (as fome of their later
Writers, mincing the matter, do pretend) that indeed would be lefs
culpable, though altogether, as we ſhall fee, unwarrantable: but theſe
they formally invocate, and pray unto, and that with the fame fhew
of Devotion which they uſe to God himſelf. To theſe they build Tem-
ples, erect Altars, burn Incenſe, make Vows
and Promiſes, &c. (d) Theſe they dignifie
with the fame Names, Titles and Attributes
as they do our Saviour himself; and of theſe
they ask the fame bleffings and favours as they
do of God, and which are beyond the power
of any meer Creature in Heaven or Earth to
give. (e) In particular they pray unto them
to enlighten their eyes, to increaſe their vir-
tues, to pacifie their confciences, to pardon
their fins, to comfort and fave their fouls, &c.
'Tis a poor plea of Bellarmine's, (f), whereby
attempts to defend fuch prayers, that though
the words themselves may feem to imply more
than a meer praying to the Saints to pray for us,
yet that's all which they intend. To this pur-
pofe alſo a later Writer delivereth himself: 'Tis
not, ſays he, (g) the dead words, but the in-
vention of the Speaker that animates them, that
makes them to be a Prayer. And again; 'Tis the ſenſe that makes the
words to be prayer, and not the bare characters or letters; and that the
Churches fenfe is no other but to defire the Saints to obtain for us the
bleffings expreft in thofe forms, is manifeft from her frequent intermix-
ing that uſual form of Pray for us, and from her publick Doctrine as de-
clared in the Council of Trent, and inculcated to all the faithful in their
Catechisms. To all which it may be replied, That many uſe theſe
Prayers who never were inftructed concerning any fuch Interpretations
of them. And from whence fhould men learn the fenfe of your Prayers,
but from the known fignification of the words uſed in them? If their
Leaders did mean as fome of them ſpeak and write for the better co-
louring and gilding over this abomination, why don't they all this while
reform their Breviaries, and Forms of Devotion, and fo frame the Pe-
(b) Dr. Stil-
titions or Prayers therein, that they may be a little accommodated to lingfleet's Lio-
this fenſe that they would feem to put upon them? (b) A learned latry of the
perſon ſpeaking to this very cafe, brings the Papifts to this Dilemma: Church of
Q99
(f) De San&t. beat, 1. 1. c. 17.
(g) Cath. no Idol. p. 402, 404,
Thofe
Rome, p. 166.
522
Invocation of Saints and Angels, unlawful. _Serm. XV.
*In the Pfal-
Thoſe, ſays he, of the Roman Church that uſe theſe forms, and that ac-
cording to the known fenfe of the words, either they do well or ill in ſo do-
ing: if they do ill, then their Church is guilty of intolerable negligence in
not preventing of it: if they do well, then their Church allows of more
than bare praying to Angels and Saints to pray for them.
It must be confeft the Church of Rome hath laid afide fome of her
old Breviaries and Offices, yet becauſe they were formerly allowed and
enjoined, the muft be accountable for them, until fhe confefs her errour
and miſtake.
लै
Before I pafs this Head, let me fhew you one thing in their practice.
that deferves a particular remark; and that is the hyperdulia (as they
call it) or the tranfcendent fervice and worthip which they be-
ftow upon the Virgin Mary. Her they falute and call upon under the
terms of the Queen of Heaven, the Gate of Glory, and Fountain of Mer-
cy, and Mother of all Grace: She is a Goddess, Savioureßs, Advocateſt, Me---
dicatrix, Emprefs, and what not ?
and what not? For her they have many par-
ticular Offices, and to her they direct more prayers than unto God
ter approved
himſelf. To one Pater Nofter they are taught to ſay ten Ave Maries;
by the Doctors
of Sorbon, I which being five times faid, makes one Rofary, or Chaplet of Prayers :
find this pray and to the end they might not be deceived in their tale, they fay
er to the Vir- that St. Dominick (it may be one of our Ladies Chaplains) did invent
gin Mary: My the ufe of Beads. Of her their approved and renowned Doctors affirm
lips are bound many incredible things; as (i) that She being the Mother of the Son of God,
to publish no o- who doth produce the Holy Ghost, therefore all the Gifts, Virtues and Gra-
ther praises but.
thine. By thee ces of the Holy Ghost, are by her hand adminiftred to whom he pleafeth,
the head of the when she pleaseth, how she pleaseth, and as much as she pleaſeth.
Serpent hath
teach that fhe is (k) conftituted over every Creature, and whosoever doth
been bruised, the bow his knee unto Jefus, doth full down alfo and fupplicate bis Mother;
world repaired, so that the Glory of the Son may be judged not fo much to be common with
boundless. unto the Mother, as to be the fame. (1) That She affumes to her self of the
thee I confefs my Omnipotency of her Son,as much as she pleaſeth, and that she comes (m) be-
fins, into thy fore the Golden Altar of Humane Reconciliation, not interceding only, but
bands I commit commanding, a Mistress, not a Servant. (n) They tell us, That the
only Succour, my
thy Power is
my foul. Come
unto Mary, ye
They
which have thirst, pray unto her, that with her water she will wash away the filthiness of your fins, &0.
(i) Mater eft filii Dei qui producit S.S. ideo omnia dona virtutis & gratie ipfius S. S. quibus vult, quan-
do vult, quomodo vult, & quantum vult per manum ipfius adminiftrantur. Bernardin. Senenf. Serni. 61.
artic. I. c. 8. (k) Conftituta eft fuper omnem creaturam, & quicunque Fefu curvat genu, Matri quoque
pronus fupplicat, & filii gloriam cum Matre non tam communem judico quam eandem: Arnold Carn.
tra&. de laud. Virgin. (1) Ipfa Dei Mater de Omnipotentia filii fui, cui eft innixa quantum vult fibi
affumit. Buft. Marial. part. 12. Serm. 2. (m) Accedit ante aureum humanæ reconciliationis altare non
folum regans fed imperans, Domina non ancilla. Damian. Serm. 1. de Nativit. B. Mar (a) Dedit B:
Virg. Rex regum Pater cœleftis dimidium regni fui, quod fignificatum eft in Hefter regina, &c. Sic Pater
celeftis cum habeat juftitiam, & miferecordiam, tanquam potiora regni fui bona, juftitia fibi retenta mi-
Jerecordiam Matri Virgini conceffit. Gab. Bret. in Canon. Millæ, Lea. 80. Si quis fentit fe gravari
a foro juftitiæ Dei, appellet ad forum miferecordia Matris ejus. Bernardin, de Buftis Manal. part. 3..
Serm. 3. in Excellent. 4. & Part. 5. Serm. 7. in Excellent. 5.
Hiftory
Serm. XV. Invocation of Saints and Angels, unlawful.
$23
i
Hiſtory of Ahasuerus in Efther, was a Figure of God's bestowing half bis
Kingdom upon the bleffed Virgin; that having Justice and Mercy, as the
chiefest Goods of his Kingdom, he retained Fustice to himself, and granted
Mercy unto her. Hence if a man find himself aggrieved in the Court of
God's Fustice, he may appeal to the Court of Mercy of his Mother, ſhe be-
ing that Throne of Grace whereof the Apostle Speaketh in the Hebrews,
Let us go boldly to the Throne of Grace, that we may receive Mercy,
and find Grace to help in a time of need.
(0) Propter B. Virg. Deus quodammodo
plus obligetur nobis quam nos fibi.Bernardin.
Senens, Serm. 61. Art. 1. c. II.
(P) Plus fecit Deo, Id. ibid.
(q) Tu fecifti majora ei qui potens eft,
c. in Euftis Marial. part. 6. Serm. z.
(r) Licet fit fubje&ta Deo in quantum crea-
tura fuperior tamen illi dicitur in quantum eft
ejus Mater. Id. par. 12. Serm.3.
ejus Mater. Id. par. 12. Serm.1.
In respect of her, they fay, (0) God after a
fort is more bound to us, than we are to him.
(p) She in ſome respect did greater things to
God, than God himself did to us and all Man-
kind. (q) She only faid, He that is mighty
hath done great things to me but of her we
may fay, She hath done greater things to him
that is mighty. Farther they tell us, (r) That
though she be fubject to God, in as much as the
is a Creature; yet is the faid to be Superiour,
and prefer'd before him, in as much as he is his
Mother. Hence they call upon her in a Mo-
thers right to command her Son (1f). Yea, in
our Ladies Pfalter, which is made in imitation
of David's Pfalms, the Name of God is every
where expunged, and the Name of the Virgin
Mary put in its place. Our Lord is changed
into our Lady. In ftead of (In thee O Lord,) it is, In thee, O Lady, I
put my trust, let me never be confounded. In ftead of (Let the Lord a-
rife, it is, Let our Lady arife, and let her Enemies be scattered. In
ftead of (0 come let us fing unto the Lord,) it is, O come let us fing un-
to our Lady, and make a joyful noise to the Queen of our Salvation. The
very rehearſal of theſe things is enough to make your ears to tingle, and
your hair to ftand an end. Oh how patient is God in bearing with the
provocations of the Papacy!
Fure Matris impera dilect . two filio
Domino noftro Jefu Chrifto. Bonavent. Cor.
B. M. Virg. Tom. 6. Rom. Edit. A. 1588.
Ora patrem, Fube natum, O fælix puerpera
pians fcelera, Jure Matris impera redemptori.
Ora fuppliciter, præcipe fublimiter. Hift. fec.
Char. Auguft. de Commem. B. M. Virg.
2. The fecond thing to be confidered is this, that this practice
of the Papifts is very blame-worthy and abominable in the fight of God.
A little reflection upon what hath been already declared, might ferve
for confirmation hereof, and be in ftead of a thouſand Arguments
with all thoſe who have the leaft Zeal of God's Honour remaining in
them, However, (ex abundanti) I fhall attempt the proof of what
I have propounded, by fhewing you, that this practice of the Roma-
nifts is,
'Tis Unfcrip-
tural.
1. Unfcriptural. It hath not any warrant from the Word of God:
this is acknowledged by the moft ingenuous amongst themfelves.
(t) Bannefius confeſſeth, that it is not taught in the holy Scriptures, nei- (1) Orationes
ciendos neque expreffe neque involute S. Literæ docent. 2. Qu. 1. A
ther
Q992
Sanctos fi-
10. Lib. 1.
524
Invocation of Saints and Angels, unlawful. Serm.XV.
cium in En-
(x) Durum
erat id Judæis
percipere, &
Gentibus da-
ther exprefly nor covertly, that Prayers are to be made to the Saints. Bel
() De Beat. larmine tells us, (u) It was not the manner under the Old Teftament to
San&tit. c. 19. Say, Holy Abraham, pray for us, &c. For which he gives feveral rea-
fons, as, That the Fathers were then shut up in prison, and did not fee
(w) In 1 Tim. God, &c. Salmeran fays the fame, and withal adds, (w) That there is
2. 2. difput.7. nothing expreft in the Gofpels, or the Epistles of the Apostles touching this
8. Ec. Enchy- matter. It would have been hard, ſays he, (x) to enjoin ſuch a thing on
rid.c 15. Suar.
Tom. 2. in di- the Jews, and the Gentiles would have thought that many Gods were put
fput. Tho. 42. upon them in ftead of the many Gods they had forfaken. And if they had
Se&.1. V. Ec- not themfelves confeft, they might easily have been convinced that there
chyrid. fuo. are no footsteps at all of this practice in the holy Scripture. In all the
Book of God there is not one precept for praying to Saints, nor any
example of any one of God's people that ever made fuch a prayer, nor
any promife that fuch a way of praying fhall be accepted, nor any pu-
nifhment threatned in cafe it be neglected. The Scripture every where
makes God to be the only Object of Prayer and Invocation: how ma-
ny hundred Petitions or Prayers are upon record there, and not one of
&c. Salmer. ut them put up to any other? When the Lord taught his Diſciples, and us
fup. Chriftians in them to pray, he directs them to fay, Our Father which art in Hea-
were required, Ven.
when infirm, to The Scripture often expreffeth this duty by the term of praying
have recourse to only, without any mention of the Object: When you pray, use not vain
the prayers of Repetitions: When thou prayeft, enter into thy Clofet, &c. And hereby
living Saints, tis intimated, that Prayer in matter of Religion can fignifie nothing
the fervent pray-
elfe but praying unto God; it is not Prayer if it be directed to any other.
ers of fuch were
prevalent. why were they not directed to the Patriarchs and Prophets, to the blessed Virgin, to St. Steven
and St. James, and other early Martyrs of the Church, whofe Prayers it feems by the Church of Rome are
highly meritorious, and far more prevailing? This fhould have been the rather inculcated, because it was.
novel practice, and never used by the Roman Church; and therefore they had need of an express to encourage
them to fuch Devotions. Dr. Whitby's Difcourfe of the Idolatry of the Church of Rome, p.188.
retur occafio
putandi mul-
tos fibi Deos,
and were told
This being the cafe, the Popish practice muſt needs be an abomina-
tion. God will allow of nothing in his Service and Worſhip but
what he himſelf hath inſtituted. 'Tis a faying of Bishop Davenant,
(y) Que in (y) That all the neceſſary parts of Religious Worship do fo depend upon
the
verbo non fun- will of God revealed in his Word, that whatfoever is not founded in his
dentur divine Word, is contrary to his Will. To this purpofe alfo is that of St. Augu-
verfentur. Dav. ftine, (7) Deum fic colere oportet quomodo feipfum colendum eſſe præcipit:
Deter. Qu.44. We ought ſo to worship God: as he hath appointed himſelf to be worshipt.
(7) De Con- Hear what the Scripture it felf fays, Deut. 12.. ult. the Ifraelites are
feaf. Evangel. dehorted from ufing the religious Rites and Cuſtoms of the Heathens in
voluntati ad-
A
the worshipping of God; how then? in what manner muft they wor-
fhip him? Whatſoever thing be commands they must obſerve to do, they
may not add thereto, nor diminish from it. To all which may that of
our Saviour be added, Mat. 15.9. In vain do they worship me, teaching
for Doctrines the Commandments of men. i. e. preffing mens Traditions
in the room of Chrift's Inftitutions..
One
Serm. XV. Invocation of Saints and Angels, unlawful.
525
nus Bellar. de-
One thing more may be confidered under this Head, that the wor-
ſhipping of Saints and Angels, (a) (of which Prayer and Invocation (a) Eximium
adorationis ge-
is a principal part) it is not only Unfcriptural, but Antifcriptural, as
'tis not commanded, fo 'tis forbidden in the Scripture: there 'tis writ- lectos triumph..
ten,
Thou shalt worſhip the Lord thy God, and him only ſhalt thou ferve. I
am not ignorant of the Popish diſtinction betwixt λalgia and deix; the
former they fay belongs only to God, the latter may be applyed to the
Creature. But how often have they been told and convinced, that
theſe are uſed reciprocally both in facred and prophane Writ? (b) and (b) Quid fi
fome of themſelves have been fo ingenuous as to acknowledge it. He una religionis
virtus fit, que
that first coin'd this diſtinction,was no Critick in the Greek Tongue (c), latriam duliam
nor did he ever intend it in the Popish fenfe. He himself confeffeth, que continet 2
that both the one and the other belong only to God: The one is due to certe plurimis
him as he is our Lord, the other as he is our God. Nor when our Savi- atque fapientiff
ea eft opinio.
our uttered thoſe words, was he deſired of the Devil to defer that fer- Nic. Serar. in
vice to him which they call the fuperiour and higheſt Worſhip, nor did Litan.2.Q0.27
he pretend to be God himſelf, but only to be his Minifter, and to enjoy V. P. du Mou-
what he offered by the bounty of God, and a little religious proftration in de novit.
Pap. L5.c.13.
would have ferved his turn. But what fays Chrift to him? Get thee be- (c) Aug. Ego
bind me, Satan, for it is written, Thou shalt worship the Lord thy God, quid, Grece
and him only shalt thou ferve: the word only is not in the Old Teftament linguæ perparum
Text (d), where it is recorded, but our Saviour puts it in to fhew that affecutus fum,
& prope nilil.
God, and none but him, is the Object of Religious Worthip and Service. Cont. Petitian
Hence 'tis alfo that an Angel chides the Apoftle John for offering Reli- 1.2. c.28:Conte
gious Service to him: See thou do it not, fays he, Rev.19.10. and 22.9.
I am thy fellow-fervant: the word is (aúde,) I am thy fellow in
dulia, he rejects that kind of Worship which the Papifts fay belongs
to Saints and Angels. And then it follows, Worship God; he is the only
Object of Religious Worship. Don't worship one that is thy fellow-
fervant and Worshipper.
Fauft. 1.zo.
C. 21.
(d) Deut.6.13
2. This practice is irrational, 'tis not (o algía,) a rational fer- 'Tis irrational.
vice: there is nothing more abfurd; the abfurdity of it appears in theſe
two particulars.
1. Confider their incapacity to hear the Prayers that are directed to
them. 'Tis own'd on all hands to be ridiculous and irrational to pray
to them that cannot hear our prayers. The Text fays, How hall we
call on them in whom we don't believe? and I may add, How fhall we
call on them who can't hear us? That this is the cafe of the glorified
Spirits, is evident, becauſe, 1. They are not Omnipresent, they are
circumfcrib'd and finite Creatures, and can be but in one place at once.
I dare affirm this of the Virgin Mary her felf: And how then fhall the
hear the prayers of 100000 perfons, who it may be are praying to her
at one and the fame time, fome of them in this Hemifphere, and fome -
in the other? and if fhe can't hear, I doubt me he can't help thofe that
are fo much devoted to her ſervice, 2. They are not Omni-percipients
if
1526
Invocation of Saints and Angels, unlawful. Serm. XV.
quam fermoni-
*
if they ſhould hear what men ſay with their mouths, they cannot per-
(e) Plerumque ceive or underſtand what men ſay in their hearts. Now the moſt of our
hac negotium Prayers, (e) efpecially in our private Devotions, are meerly mental,
¡tus gemitibus, they are (conceptus animi) fuch as are conceived in our hearts and
tus agitur, plus minds; yea, the moft acceptable Prayers confift many times in thofe
fletis quam affa- fighs and groans which are never uttered. To fay the Saints and An--
1. Aug. Ep. gels are privy to thefe, is to deifie them. There's never a meer Crea-
ture in Heaven but will confefs (as David doth in another cafe) that
(f) Job 14.21. fuch knowledge is too painful and too wonderful for him. This is an in-
2 King. 22.20.
Ecclef 9.5.
communicable property and perfection of God, fo Solomon affirmeth,
Ifai. 63. 16. 2 Chron.6.30. Thou only knowest the hearts of the children of men. -
Angust. dicit
121.
Mortui xefci-
unt, etiam
4
Janiti, quid a-
cant vivi,etiam
co um filii.
Anfel. Laud.
1 ear, in loc.
Gloff. interli-
pradi&.
V. Gratian.
de Mortuis.
Aug. de cura
pro mortuis
c.13 Si rebus
viventium in-
tereffent ani-
me mortuo-
rum, &c. If
(fays he) fo
great and fa-
mous Patriarchs
as Abraham
and Jacob did
not underſtand
It is difputed whether the Saints in Heaven have any knowledge at
all of humane affairs on Earth: many wife and learned men are of an
opinion to the contrary, and fo the Scripture it felf feems to be (f).
This we may affirm with the greateft confidence, that they have no fuch
knowledge as is neceffary in this cafe, they can neither hear nor under-
ftand the Prayers that men offer up unto them, nor (which is alſo re-
quifite) with what mind they offer them, whether in fincerity or in
hypocritie.
The Papifts themselves are greatly divided to this day about this mat-
Gloff.in 13 qu. ter, and can neither fatistie themfelves nor one another, how the glori-
fied Saints come to have notice of our Supplications: (g) many nice
and curious Queftions they have; as, Whether the Souls of thoſe they
pray to be preſent or abſent? if they be preſent, then whether it be re-
ally or virtually? if they be abfent, and have information from others,
then whether it be from the Angels, or from God himſelf? or if it be
from God, then whether it be by particular revelation from him, or by
the beatifical Vifion of him? Thus thefe Babel-builders are confounded
and diftracted; they agree (as I hinted before) that the Saints in Hea-
ven muſt be made acquainted with our Prayers, or elſe in vain are they
invocated: but how they come at it, non convenit inter omnes, fays Pi-
nello, all are not agreed about it. Some of them are much taken with
bow the world
a conceit of. a Looking-glaſs in the face of God, wherein thoſe bleſſed
went with their
Spirits have a full view of all things paft, prefent and to come: this is
a pretty Notion, and 'tis pity that it hath no more univerſal reception :
the dead should but alas, (this Speculum Trinitatis vel Deitatis) this Looking-glaſs in-
at all take no God's face or effence, was broken in pieces long ago, and now fome
ving, or inter- of their own can fee nothing in it but the folly and raſhneſs of thoſe that
medile with invented it, without any warrant in the Word of God. Cajetan,
offting them? Gabriel, Durandus Scotus Occam, and a many other great
Names, will not be beholding to this Imaginary Glafs. Nor will that
(g) See Doctor
Whire's De- Text, In thy light we ſhall ſee light; nor that faying, (qui videt viden-
fence of the true tem omnia is videt omnia) He fees all things that fees him who fees all
way to the true things, cftablish the belief of it. If it were fo, that he that ſeeth God,
Church, P.105, feeth whatever is in God, and whatever God feeth, then the Angels
pofterity, how
can it be that
"
tice of the li-
EL C.
300.
ว
that
Serm. XV. Invocation of Saints and Angels, unlawful.
527
that always behold his face, and look up to this Glafs, would never have
ftoopt down to pry as they did into the myfteries of the Gospel, and
needed not to have been informed by the Church about the manifold
Wiſdom of God: then they would not be to feek concerning any fu-
ture events, no nor be ignorant of the day and hour of the lalt Judg-
ment.
Canus.
2. Confider what manner of Saints many of them are, whom the
Papifts folemnly invocate and pray unto: they are fuch whoſe Saintſhip,
nay whofe exiſtence is very queftionable. Caffander (one of their own
party) makes this complaint, (b) That the people do now almost defpife (h) Confult. de
the old Saints, and ferve with more affection the new, whofe holiness is lefs artic.religionis,
certain; yea, there are some of them, of whom we may justly doubt whe- Cap. de meritis
& interceff.
ther ever they lived in the world. 1. They call upon fome of doubtful Sanct.
Saintſhip or Holiness, who in ftead of reigning in Heaven, are frying it
may be in Hell. He must be of an eafie belief, that can be cer-
tainly perfwaded that every one whom the Pope Canonizeth, and
putteth into the Lift of Saints, is fo indeed. The Romanifts them-
felves (i) acknowledge that in a matter of faci bis infallible Holiness may () Th. Aquin.
be mistaken, and that there may be an errour in this very business of Canoni- Cajitan, dielch.
Zation. And ſome are ſtrongly of opinion that the Pope was out when
he Canonized Thomas Becket Archbishop of Canterbury, and commanded
the people of England, annually to celebrate the day of his paffim, and
that by Prayers to him they should endeavour to merit the remiffion of their
fins. Now this Thomas, for ought that can appear in his Hiftory, and
that as related by their own Writers,(k) was a proud Prelate,and a Rebel () Nubriganf.
to his Prince: One that had fet the whole Nation in a flame to defend de reb. Ang.12.
the Popes quarrel againſt the King, and when he died was rather the Annal. ad d..
Pope's, than God's Martyr, fecing he died not for the Faith of Chrift, 1163.
but for the Defence of the Popish Tyranny and Ufurpation. 'Tis a
good diverſion to read his Hiſtory as it's fet together by Doctor Patrick
in his Reflections upon the Devotion of the Roman Church, there you
may find what a kind of Saint he was, and what Devotions the people
by thousands paid to his Shrine. Yea, the people were fo devoutly af
fected to this new Saint, that in refpect of him, they fcorned to have
but little Confideration of the bleffed Virgin, or of Chrift himſelf: for
there being three Altars in the Church of Canterbury, one to Chrift,
another to the Virgin Mary, and a third to this St. Thomas, the Offer-
ings at his Shrine came to about a thousand pounds, when thofe to the
Virgin Mary came not to five pounds, and to Chrift nothing at all. The
people were the more encouraged in their Devotion, becauſe of the ly-
ing Legends and fabulous Miracles that were reported to be wrought
upon thofe that did invocate and pray unto him. One pleaſant flory
may not be omitted, and it is of a little Bird that was taught to fpeak,
and could fay St. Thomas. It happened that this Bird fitting out of his.
Cage, was feiz'd by a Spar-Hawk, who being ready to devour it, the
c. 16. Baron.
}
Bird:
528
Invocation of Saints and Angels, unlawful. Serm. XV.
Tom.z. p. 707•
(1) Feftiv. fol. Bird cryed St. Thomas, St. Thomas (1): whereupon the Spar-Hawk fell
80. Anton.Hift. down dead, and the pretty Bird was faved alive. Now, fays a devout
Author, (and doubtless his inference is ftrong and concluding) if
St. Thomas of his great Grace beard and helpt this poor Bird, much more
will be hear a Chriſtian man or woman that cries to him for help and
Succour.
He's no
Let me inftance but in one more of their Saints, (the Papifts
will be very angry if they hear I call his Saintthip in queftion) and
that is St. Francis the Founder of the Franciſcan Order.
ordinary perfon with them: his Admirers parallel him with Chrift, in
the Prophefies that were before of him, in his Birth, Life, Temptati-
ons, Doctrine, Miracles, and what not? This and a great deal more
may be read of him in his Book of Conformities, which was not long
(m) An.1590. fince (m) publifht with allowance. Of him, (n) one fings, Qui
(n) Turfelline. Francifcus erat nunc tibi Chriſtus erit.
(0) Bonaven-
ture, thence as
a Motto 'tis
piced under his
picture.
31.
Bonavent. vit
Francifcus.
Francis he was won't to be,
•
Now he shall be Chriſt to thee.
Another great perfon (0) fwore at Paris, it was revealed to him of
God, that St. John (by the Angel that had the Seal of the living God
in the Revelation) meant no other than this St. Francis: yea, fuch is
their efteem of his Interceffion, that they prefer it to Chrift's, and fay,
(Chriftus oravit, & Francifcus exoravit) Chrift hath pray'd, Francis
hath obtain❜d.
And yet who fo reads the aforefaid Book of his Conformities, and
Bonaventure of his Life, and other Chronicles and Records of him un-
der the Papifts own hands, will foon find that he was a ftrange kind of
Saint, nay, that he did a multitude of things that argued him deftitute
of common ſenſe. What will you fay of a man that ſhall preach to
(P) wadding,
Birds and Beaſts,and falute them kindly with faying, (p) Brother Bird,and
An.1212.n.30. Brother Beast? What if you ſhould fee a man taking up the Lice that
fall from his Garments, and putting them on again, for fear it may be
of wronging or dislodging thoſe poor innocent Creatures? What can
be faid for cutting his Garments in pieces, and then giving them away?
unleſs it were that he might give to the more. What will you fay to his
tumbling in the mire? unleſs it were a fignificant Ceremony. And to
his making Crucifixes of Mortar as Children do Babies of Dirt, with
his own hands? Once more, what ſhall one think of his making a Wife
of Snow, and of his embracing her to allay his amorous and luftful heat?
Thefe, with many more fuch ridiculous actions, fhew him to be a
Bedlam brain-fick Creature; and though by me he fhall be no far-
ther cenfured, yet I fee no reaſon why he fhould be Sainted, much
leſs why he ſhould be ſo blafphemouſly magnified and adored.
2. They invocate fome that are of dubious exiftence, as well as
holincfs.
{

Serm.XV. Invocation of Saints and Angels, unlawful.
529
Romanum.
1570.
21 Octob.
holinefs. As they have many fufpected, fo they have many feigned
or fabulous Saints in the Church of Rome. What Chrift faid of the
Samaritans, may as truly be faid of the Romanists, They worship they
know not what, yea they know not who. Who would imagine this peo-
ple fhould be fo blinded and befetted as to worſhip and invocate imagi-
nary Saints? In the aforefaid Breviary or Hours of Sarum, (q) I find (9)Et fec. ufum
St. Christopher prayed unto whom they fuppofe to have been a Giant of
a prodigious ftature; Mantuan fays (r) he was many Ells high. Lu- (r) L.7.Fastor.
dovicus Vives fays, he faw a Tooth of his bigger than his Fift. Of him
it is reported that he carried Chrift over (marinum flumen) an Arm of
the Sea, and at laft became his Martyr, as well as his Bearer. Another
Office you may there find to the three Kings of Collen (f), who are in- (1) Hor. fec.
vocated by the Names of King Jafpar, King Melchior, and King Bal- ufum Sarum &
thazar, and are intreated by the King of Kings whom they merited to fee fecufum Roman.
crying in his Cradle, to compaffionate their Suppliants in their miferies.
(1) A farther Office may be there feen for the moft holy Urfula, and (t) V. Brev.
the eleven thousand Virgins, her Companions, who were all Martyrs. Rom. reform.
The Hiftory of thefe Virgin-Martyrs is variously reported by their own Hortul. anime
Authors, the moſt agree that they were killed at Collen by the barbarous fec. uf, antiq.
Hunns, where they were all interr'd, and many of their precious Re- Ecc. Rom.
liques are referv'd to this day; and it did not a little encourage them in
their Martyrdom, that Chrift had fent his Vicar amongst them, Pope
Ciriacus, to abfolve them from their fins, and to die a Martyr with
them. Others indeed report otherwife concerning them, and we He-
reticks in fuch uncertainties must be excufed if we doubt whether ever
there were any fuch number of Virgin (u) Martyrs or no, and do think (u) In the Gol-
the Church of Rome ridiculous (to fay no more at prefent) in confer-
den Legend
ring on fuch Imaginary Saints Religious Worship and Invocation. I Lond.A: 15:2.
printed at
could inftance in many more fuch like Popish Saints, (w) as the Seven the company is
Sleepers, who flept in a time of grievous Perfecution 362 years, and made 26000
afterwards in the Reign of Theodofius awak'd, and are defervedly wor- (w) Brev. fec.
fhip'd (one would think) in the Church of Rome. And St. Longinus Julii & miffale
(x) the Souldier, that with his Lance pierc'd our Lord Jefus upon the Sacrum A. 1554
Crofs, and being almoft blind, with the fparkling of that Blood, imme- (x) Brev.Rom.
diately received his fight, and believed, and being inftructed by the antiq. Martii
Apoftles, forfook his Military Profeffion, and lived thirty eight years 15.
a Monaftick life in Capadocia; and was at laft martyred for the Chri-
ftian Faith.
Whofo confults the Roman Breviaries, will meet with many more of
this fort; yea, with fome that their own Authors call Symbolical Saints,
which yet are worshipped and invocated with the greateſt formality:
but enough of this fecond particular, that 'tis an abfurd and irrational
fervice.
uf. Sarum 27
3. This practice is Idolatrous. The Romanifts are much offended 'Tis Idolatrous
at this charge: Any man (y) (fays a late Writer) of common reafon (Y) Cath. no
Idol. p.334-
Rrr
would
5:30
Invocation of Saints and Angels, unlawful. Serm. XV.
Non tantum73
patur, 1 Cor.3.
would think it were as eafie to prove Snow to be black, as fo innocent a
practice to be Idolatry. But it may be he is miſtaken. It is agreed on
all hands that Idolatry, in the proper notion of it, is a giving that wor-
ſhip and fervice to the Creature, which is due only to God: yea, though
(2) Rom.1.25. men worſhip God, yet if they worship a Creature alfo, they are Idola-
ters. The Apoftle (%) reproves thofe that worshipped the Creature
Creatorem fed
præterea Crea- (maed Tv nova) befides the Creator. And this was the Idolatry of thoſe
turas coluerunt that Shalmanefer fent to inhabit Samaria, (a) they feared the Lord, and
fic maest ufur- ferved other or their own gods. Now that the Papifts give religious
Gal.1. worship to Saints and Angels as well as unto God, is evident by their
(a)2Kin.17.33 own profeffion and practice: only they think they may help them-
felves out with the aforefaid dictinction of
(b) Latria and Dulia, the verity of which we.
have already feen. To the fame purpoſe is that
diftinction of theirs, of fuperiour and abfolute
Worship as due to God, and inferiour and re-
lative Worſhip as applicable to the Creature.
Whereas if, by inferiour and relative, they
mean religious Worſhip, as they must do if
they fpeak to the thing in queftion, then we
anfwer, that there is no foundation for any
fuch diftinction in the whole Book of God,
And it would have ftood the Aians in great
ftead if it had been then invented, for by the
help of fuch a diftinction they might calily have.
enervated the force of the Apoftle's Argument, whereby he proves the
Deity of Chrift, becauſe the Angels of God are enjoined to worship him.
To this they might readily have replied, That the Text intends a reli-
gious Worſhip of an inferiour degree, fuch as may be given to the moſt
excellent Creature. If the Socinians now get this by the end, they may
thank the Papifts for it.
(b) fervire, modo verbo Suader, mo-
do verbo Xarge indifferentur fit verfum.
Confer Luc.4. 8. cum Deur.6.13. & 10.20.
item A&. 7. 6, 7. cum Gen. 15. 13. Idem
Septuag. indifferenter verterunt, per vocem
Aarge reddiderunt, Exod.4.23. & 23.15.
Deut.6.13. & 10. 12, 20. & 11. 13. Joh.
4. 15. Judg.10.16. Dan. 6. 20. per vocem
Se reddiderunt Deut. 13. 4. Judg. 2. 7.
1 Sam.7.3. & 11.11,20,24. 1 King.16.31.
a Chron. 2%. 9. Pfal. 2. II. & LOOK, CHI
multis aliis. Laurent. Valla. in Annot. fuis
in.c.4. Mathe. Evang. fule probat nihil in-
tereſſe inter Sundew & Nagery idque fietus
authoritate principium Græcorum.
Here let it be farther confidered, that the Adoration and Invocation.
of Saints and Angels in the Church of Rome, is not only Idolatrous,
but it is in imitation of the old Pagan Idolatry, and a manifeft reviving
of their Doctrines of Damons, which is foretold in Scripture as that
which ſhould fall out in the laft days amongst the degenerate and apo-
ftatizing Chriſtians. So the Apoftle tells us in 1 Tim. 4.12. That in the
(c) The Geni latter times fome ſhall revolt from the Faith, giving head to feducing
tive Saporías, Spirits, and (daonaxímus damovíar) Doctrines of Devils, or Damons; that
is to be taken is, (c) Doctrines which they are Objects, rather than Authors of.
paſſively for the
Object of thefe Doctrines concerning Demons, as Doctrines of Baptifm and of laying on
Doctrines. See of hands, and of the Refurrection of the Dead, and of Eternal Judgment,
the like Heb.6. are Doctrines about and concerning all theſe. Now what theſe Demons
2. A&t. 13.12.
Tit.2.10. Gal. were, and what the Heathens Doctrine about them was, may be read
2.70. Fof. Mede. as large in Mede's Apoftafie, of the Latter Times, (a Book which the
Papists.
1
Serm. XV. Invocation of Saints and Angels, unlawful.
531
ma-
Papiſts never cared to meddle with) there the Author hath made-it
nifeft, that the Gentiles Idolatry, and Theology of Demons, is reviv'd
and re-inforc'd in the Church of Rome. They fancied that their De-
mons were an inferiour fort of Deified Powers, that ſtood in the midft
between the Sovereign gods and them. The Sovereign gods they fup-
poſed fo fublime and pure, that Mortals could not, might not approach
to them therefore they introduced this middle fort of Divine Powers
to be as Mediators and Agents betwixt them.
Thefe Demons or Mediators were fuppofed
to be of two forts, fome were the fouls of men
who were Deified after their death; the Cano-
nizing of Heroes and deceaſed Worthies is an-
cient indeed, 'tis older than the Papacy: Rome
when 'twas Heathen had a cuftom to Canonize
their deceaſed Emperours, and call them Divi
or Saints too. We read of Divus Auguſtus as
well as of Divus Auguftinus. Another fort of
Demons (d) they had, which were more fub-
lime, which never dwelt in mortal bodies, but
were from the beginning always the fame. This
fecond fort of Demons doth fitly anſwer to
thofe Spiritual Powers we call Angels, as the
former fort doth to thofe which with us are
called Saints. To theſe Demons they built
Temples; their Images, Shrines and Reliques,
they religiously adored: fo that in many re-
fpects the Pagan Idolatry was a pattern of the Popish Idolatry, the one
is exactly parallel with the other, it hath a great affinity to it, and its
very foundation from it. I know that it will be objected that thoſe
Demons or inferiour Deities of the Heathens were the fouls of wicked
Men and Devils, whereas thoſe who are invocated and adored by the
Romanifts are the Spirits of juft Men and Angels. To which I answer,
That though in that refpect there be a diſparity, yet the Objection hath
no force, becauſe the Idolatry of the Heathen did not lie in making an
ill choice of the Demons they worſhipped, but in giving that religious
Worſhip to a Creature which was due only to the Creator. Let him
be a good or a bad Angel, a juft or a wicked perfon, fo long as he
is a Creature, 'tis Idolatry to defer religious Worship or Invocation to
him.
diatores Sanct. inter Deos & bomines per
* Platonici opinantur quod Demones Me-
quos ad Deorum amicitias homines ambiant:
V. Aug. de civit. Dei, L.9. c. 9. C.II.
Divi qui Cæleftes femper habiti, & qui in
calum vocati. Cic. de legibus, l. 2.
(d) Plutarch. de defect. oracul. Apuleius.
Sanctus eft & fuperius aliud, anguftiufque
pedibus oxibus liberi. Ex hac fublimiori
Dæmonum genus, qui femper a corporis com-
&
Dæmonum copia autumat Plato fingulis bomi-
bus in vita agenda teftes & cuftodes fingulos
additos.
Aneas Patrem defunctum invocat. Nunc
fen genitorem.
pateras libate Fovi precibufque vocate Anchi-
Before I conclude this point, let me give you the opinion of one of
their own way upon this matter : his words are thefe: (e) Many Chri-
stians do for the most part tranfgrefs in a good thing, that they worship the
() Malti Chri-
tiani in re bo-
na plerumque
peccant, quod
Divos Divafque non aliter venerantur quam Deum nec video in multis quid fit difcrimen inter eorum opinio-
nem de Sanctis, & id quod Gentiles putabant de Diis fuis. Lud. vir notis in Aug. de civit. Dei, 1.3.
C. 27. Edit. An. 1595. .
Rrr 2
He
532
Invocation of Saints and Angels, unlawful. Serm.XV.
BAY
* ut Martem
Latii fic nos
dive Georgi
Mantran
He-Saints and She-Saints no otherwiſe than they worship God; nor do I
fee in many things wherein their opinion of the Saints doth differ from that
which the Heathen bad of their gods. What Proteftant Heretick could
have ſpoken more plainly? To carry on the allufiou, confider how the
Heathen had their Tutelar gods for Countries and Cities; in like inan-
ner the Papilts have their Saint-Patrons for particular Places and Nati-
ons; as St. George for England, St. Patrick for Ireland, S. David for
te Wales, St. James for Spain, St. Dennis for France, &c. The Hea-
then did appropriate particular Employments and Offices to their De-
mons or Deities; fo do the Papifts to their He and She-Saints: only (as
one obferves) the Superftition and folly of new Rome in this exceeds
that of the old, that they could content themfelves, with Æfculapius,
only in all matters that clated to Phylick and Difeafes, but thefe have
almoſt as many Saints to invoke, as there are Maladies to be cured one
(g) S. Agatha. Saint is good for fore Breafts (g), another for the Tooth-ach (b), a
(b) S Apollo- third for Feavers (i), a fourth for Inflammations (k), and fo on. Nay,
(i) S. Sigif in fome cafes they will not trust themſelves in the hands of one Saint
alone; as for inftance, in cafe of the Peftilence they join St. Roch with
S.Anthony St. Sebatian for furer aid. The Heathen were wont to invoke Lucina
in the Pains of Childbirth, but the Papifts think St. Margaret to be the
better Midwife; and St. Nicholas now in their efteem hath as much, or
more power in the Seas than ever Neptune had.
› nia.
mund.
patrem adftare
populorum,
Ambrof. in
Pfal.39.
I
'Tis injurious 4. This practice is injurious unto Chrift. It intrencheth upon his
to Chrift,
(1) Quid tam Mediatory Office, and doth manifeftly rob him of his (1) Royal Prero-
proprium Chrifti gative, which is to be the one, and only Mediator betwixt God and
quam advoca- man. Hear what the Apoſtle fays, 1 Tim. 2. 5. There is one God, and
tum apud Deum one Mediator betwixt God and man, the man Christ Jefus. One exclu-
fively, one, and but one. In this Office Chrift hath no Sharers or Part-
ners. As God is but one, and there is no other; fo the Mediator is
but one, and there is no other. The Papifts may as well fancy many
Pro quo nullus fubordinate gods, as fubordinare Mediators betwixt him and us. I am
interpellat fed
ipfe pro omni- not ignorant of their diftinction, how that there is but one Mediator of
bus, bic unus Redemption, but there are and may be many Mediators of Interceffion
verufque Medi- To which I anfwer, That the Scripture knows no fuch difference or
ator eft, Aug. diftin&tion of Mediators; and in Chrift they are one and the fame thing,
L. 2. C 8. And in this he intercedes that he hath fatisfied for us, and 'tis in contidera-
in the fame tion of his death that God receives us into his favour. And if the di-
place; The mu- ftinction be admitted, the word between (in the Text forecited) doth
tual prayers, evidently thew that he rather fpeaks of a Mediator of Interc thion: for
faith he, of all
'tis improper to ſay that Chrift is a Redeemer between God and man;
cont. parmen.
the Members,
which yet la-
bour upon the earth, ought to afcend up to the Head, which is gone before into Heaven, in whom we have
the remiffion of our fins. For if St. Paul were a Mediator, the other Apostles would be ſo allo, and ſo
there would be many Mediators, which would not agree with that which elsewhere be faith, That there is
ene Mediator between God and man.
*
}
遁
​and
Serm. XV: Invocation of Saints and Angels, unlawful.
533
1
and yet that we may know that he doth not intercede for us only by his
Prayers, but by his Paffion and Merits alfo, 'tis added, That he gava
kimſelf a ransom for us: and in the 1 John 2. 1. when Jefus Chrift the
righteous is ſpoken of as our Advocate, 'tis preſently added, that He is
the propitiation for our fins; which fhews that his Interceffion confifts
in his being a propitiation for fin. The High Prieft under the Law was
a Figure or Type of Chrift in this refpect, for he was Typically a Me-
diator both of Interceffion and Redemption. There was no other or-
dinary Mediator of Interceffion but he; and hence it is that he went
-alone into the Holy of Holies to offer up Incenfe unto God; he had no
Partners with him in his Office. So Jefus Chrift is entred alone into
the Holy Place not made with hands, to wit, Heaven it felf, to appear
in the prefence of God for us. In the Tabernacle of this World, (as
it was in the firſt Tabernacle) there you may happily find many Priefts
whom you may employ as Agents for you with God; but in the fecond
Tabernacle, which is Heaven, there is but one High Prieft that hath
to do in that Holy Place, but one Agent do deal with God for you.
There is but one Advocate admitted into that Court to appear for you,
and plead your Caufe. 'Tis neceffary for the conftituting of an Ad-
vocate or Interceffor for us in Heaven, that he be Commiffionated and
Deputed by God unto that Office; he muft not arrogate or take it up-
on himſelf, unless he be called thereunto. Now this Qualification doth
fuit with Chrift and no other; no Saint or Angel had ever any Com-
miffion or Deputation from God for this fervice; to which of the An-
gels or Saints did he ever fay, Sitthon at my right band, receive the De--
votions and Petitions of Sinners on Earth, and prefent them to me in
Heaven ? I have read indeed that Angels are deputed to be their
Guardians and Minifters, but not to be their Advocates and Me-
diators.
One thing I would add which deſerves our Confideration, that theſe
Popish Diftinguiſhers do make the Saints in Heaven to be their Media-
tors of Redemption, as well as Interceflion for no Petition is more
frequent in their Offices to the Saints, then that by their Merits, as well
as Prayers, they might obtain ſuch and fuch bleffings here, and eternal
Life hereafter. If it would not tire you, I could treat you with many
fcores of inftances: For a tafte, let me give you a piece of a Prayer to
one Etheldred an Engliſh Saint, and 'tis in thele words: (m) Look, O (m) 0 omnes
most Gracious Virgin, upon our troubles which we defervedly fustain, and Santti & San
by the Merits and Interceffion of thy holiness, both appease the anger of te Da fabve-
the Judge whom we have offended, and obtain that pardon which we have nite mibi, the.
&c..
not deferved. But above all, commend me to one of our Country-folk, vifta pervenire
and that is the honeft man I named before, even St.Thomas Becket, whofe valeam ad e-
blood they ſuppoſed of old to be as Sovereign as Chritt's himself. Tisterne beatitu-
Mais patriam,
Hore fec. uf. Rom. Per tue Sanctitatis merita & interceffiones iram judicis placa quan offendimus. Brev..
Sarum, fol. 100,
not:
marita
Let per mar
ご
​534
Invocation of Saints and Angels, unlawful. Serm. XV.
!
not enough to pray (as they do) that by (n) his Merits and Prayers they
(n) Te fupplices
exoramus ut e- may be tranflated from Vice to Virtues, and from the Prison to the King-
jus meritis & dom; this they hope for from more ordinary Saints: but as for St. Tho-
precibus a vitiis mas, they pray, (o) that by his Blood they may climb to Heaven, as he
ad virtutes, & has done before them. Now judge by what hath been faid, if the Saints
a carcere tranf- be not made Mediators of Redemption, as well as Interceffion.
feramur ad reg-
num. Brev.Sar,
in Traufl Tho. 7 Julii.
Thomas afcendit.
(0) Ta per Thome fanguinem quem pro te impendit, fac nos Chriſte ſcandere quo
By that fame Blood Thomas for thee expended,
Chrift, raiſe us thither whither he's afcended.
Jefu Chrifte per Thomæ vulnera,
Que nos ligant relaxa fcelera,
Ne Captivos ferant ad infera,
Hoftis Mundus vel carnis opera.
Dens patitur fe mifericorditer reconciliari propter merita & interceſſionės Sanitorum, Colonienf. in fuo Anti-
didagn.
* Chriftus
us non folum advocatus eft fed &
judex cunéta difcuffurus, ita quod nibil inul-
judex cuncta difcuffurus, ita quod nibil inul-
tum remanebit. Cum itaque vix juſtus ante
cum fit fecurus, quomodo peccator ante eum
tanquam advocatum accederet? Ideo Deus
providit nobis de Advocata, quæ mitis &
Juavis eft in qua nihil invenitur afperum.
Antonin. part. 4. fumme Titul. 15.
(P) Hen. Fitz
of the Mass,
1.2. part. 2.
c. 3. Salmer. in
Ep.1. ad Tim.
G..20
I fhall have done with this Head, when I have obſerved one thing
more, (for the fake of which I fhall never be reconciled to Rome) that
is, they don't only degrade our Lord Jefus Chrift, and bring in Part-
ners upon him in his Office of Interceffion, but
they difparage him too, and report that he
being a Judge as well as an Advocate, is more
inclined to feverity; that we may expect more
pity and compaffion from his Mother, and the
other Saints, who are more diſpoſed to mercy
than he is. Yea, I have understood that in
fome of their Churches they have pictured
Chrift frowning and cafting darts at finners, whom they make to flee
from him as if they were afraid of him; and then the Virgin Mary
is brought in as fhrowding of them, and interpofing betwixt him and
them. Oh unparallel'd wickedness! Oh ye vile and wretched Pa-
pifts! Have you never read what is reported of Chrift in the Scrip-
tures of Truth? that he is a merciful and faithful High Priest, one
that hath compaffion on poor finners, as having himſelf been toucht with the
feeling of their Infirmities. Is this your dealing with him, to diſgrace
as well as to diſplace him? What mean your great Doctors by telling
the World, that the Interceffion of the Saints is more available than
his? that (p) as he wrought greater Miracles by the Saints than by him-
felf, fo often-times he ſheweth the force of their Interceffion more than
his own. What was his meaning who upon this Queftion, (Whether
it be better to pray to God by Chrift alone, or by the Saints?) deter-
termined it thus, Oratio fufa per Sanctos melior eft, 'tis better to do
it by the Saints? But 'tis time to conclude this part of my Dif-
courſe, which was to prove, the practice of the Church of Rome in
praying
Serm. XV. Invocation of Saints and Angels, unlawful.
533
praying to Saints and Angels to be blame-worthy and abominable in
the fight of God.
of Saints.
It remains now that I examine the Pleas the Papifts have for this Popish Pleas
practice. You'll fuppofe they have fomething to fay for themfelves in for Invocation
this behalf, and fo they have. I fhall not wittingly conceal any thing
of force, which is urged or pleaded by them. You have underfood
already that they don't pretend the warrant of God's Word for their
fo doing. Thoſe of them that have endeavoured to find this practice
in the Scripture, have fumbled fo lamentably that others of their own
party are afhamed of them. Who can forbear fmiling to hear it in-
ferr'd, that becauſe the rich man prayed Father Abraham to fend Laza--
rus to his aid, therefore 'tis lawful to invocate the Saints, and to de-
fire their affiftance? There is one Text of Scripture which feems to
patronize the Invocation of Angels, and 'tis ftrongly urged by fome up-
on that account, and that is in Gen. 48. 16. there Jacob fays, The An-
gel which redeemed me from all evil, blefs the Lads. These words of Ja
cob (fays a learned Writer) are not ſpoken to an Angel, but of or con-
cerning an Angel (9), and the fpeech is (xiv not rexmir) by way (9) Maxing
Montague
of wiſh or option, not by way of prayer or fupplication. But the true Invocation of
anfwer is this, That by the Angel in that place we are not to under- Saints, p.87.
ftand (Angelus Domini, but Angelus Dominus) an Angel of the Lord,
but the Angel that is the Lord. (r) The Lord himself goes under (1) Mal. 31.
that Name in Scripture, He's called the Angel of the Covenant, and the Ili 63.9.
Counsel of God. The Lord was the Angel with whom Jacob before
had wreftled, and he was the Angel whom Jacob here invocated. He
prayed him to blefs his Nephews, to whom he had faid a little before, I
will not let thee go unless thou bless me, and that was not a created An-
(D) V. Athan.
gel, but Jefus Chrift the Creator of Angels. (S) The fame Jefus is orat. 4, cont.
the Angel ſpoken of Rev. 8. 3. who is faid there, to stand at the Altar Arrian.p.260..
with a Golden Cenfor, and to have much Incenſe given him that he (hould The Patriarch
offer it with the Prayers of all Saints upon the Golden Altar which was Jacob joined
before the Throne: This must be understood of our High Prieft the Lord one with God
but him only
Jefus Chrift: It is He only that offereth or prefenteth our Prayers with who is the
the Incenſe of his Merits upon the Golden Altar, i. e. upon himſelf, Word, whom for
this caufe he
unto God for a ſweet ſmelling favour (t.)
called Angels
because it is be
But what they want in the Scripture, they fay they have in the Wri-
tings of the ancient Fathers for the juftifying of this practice. (u) Bel- alone who ma-
larmine fays, that all the Fathers, Greek and Latine, teach that the Saints nifefteth the F-
are to be invocated. (w) Salmeron, (x) Stapleton, and others fpeak ther to us.
the fame Language. Thefe kind of men, fays Biſhop Ufher, have fo brofe, Ruper-
ræneus, Am-
I.
tus, Viega,
Haymo, &c. of this mind. (t) Ephef. 5. 2. Heb.4. 14. 9. 14. & 13. 10, 15. No created Ange
is fufficient for this, to receive and offer up the Prayers of all Saints. (a) Omnes Patres Greci & Latini
docent Sanitos effe invocandos. Bell. de Eccl. Triump. l. 1. c. 6. (w) Salmer. in 1 Tim. 2. difp.7.
(x) Staplet, fortr. p. 1. c. 9. Jo. Azor, Inft. Moral. Tom. 1. Lib. 9. c. 10,
·
t
ן
inured's
#
`536
Invocation of Saints and Angels, unlawful. Serm. XV.
inured their Tongues to talk of the Fathers, and all the Fathers, that they
can hardly use any other form of Speech; and having told fuch tales as
thefe fo often over, at last they perfwade themselves they are true indeed.
The fame learned perfon in his Anſwer to a Challenge made by a Je-
fuite in Ireland, hath this paffage: However our Challenger (fays he)
gives it out, that Prayer to Saints was of great account amongst the Fa-
thers of the Primitive Church for the first four hundred years after Chrift,
yet for nine parts of that time I dare be bold to fay, that he is not able to
produce as much as one teftimony out of any Father whereby it may appear
that any account at all was made of it: Nay, he makes it evident they
were all againft it. They that are defirous to be farther informed in
this matter, may do well to confult his Quotations out of the ancient
Fathers, which he hath faithfully given his Reader, and there he will
find them in words at length. (z) The like good fervice is done to
my hand by others. I could, if there were room for it, fill many Pages
with appofite Teftimonies and Citations, but that would fwell this
jecto traditio- Difcourfe too much. Take two or three for a taſte.
(z) V. Dallei
difput. adverf.
Latin, de cul-
tus religiofi ob-
nem, L.
4
3.
340. ad p. 582. Pct. du Moulin de novitate Papifmi. Dr. Ferne's Anfwer to Spencer, Sect. 2. from
p. 257. to p. 285. John Polyander's Refutation of a Popish Epistle concerning the Invocation of Saints.
Exam. Concilii Tridentini per Alartin Chemnitium, Fuellum contra Hardingum, whitaker contra Duïæum,&c,
μόνον τὸν Χρισἐν
πατέρα &
πάπ Θεώ προ
Ignatius (who flourisht about the 140 year of our Lord) in his Epi-
(3) A gros ftle to the Philadelphians, thus writes: (a) You Virgins have none but
Tee bear was Jesus Chrift alone before your eyes in your Prayers, and the Father of Jeſus
ἔχετε, καὶ τὸν αὐτὸ
SETE, TUTU Chrift. It feems that Chriftians in his time did not fo much as look to,
xis. Ignat.Ep.6. Or call upon the Virgin Mary her felf. To the fame purpoſe is that of
(h) Mire meg- Origen, (b) We must pray to him alone who is God above all things. To
Contér To on him also we must pray, who is the Word, the only Son of God, and the
σOxTÉST TE TW first-born of all Creatures. The Writings of that Father are full of evi-
povyevét, - dent Teftimonies againſt this practice, but I have promiſed brevity;
Tioses út Oss. Only let me add this paffage of his, That we ought not to worship our fel-
Tom.8.cont.Cel- low-worshippers, to pray to those that pray themselves. Athanafius
dem libro,p.381, wrote as much as he about this matter, and his contending with the Ar-
384,402,41 €,420 rians gave him occafion for it: They maintained that Chrift was a meer
Celfum,1.8. in E- Creature, and yet they prayed to him; and he on the contrary afferted,
pift.ad Rom.c.10 That if he were created, he muft not be invocated. (c) To God alone,
ты
Νυκτέον τε
ποτόμω πάσης
fum,p.395. V.eo-
& Tom. 5. cont.
(c) TS Oε ≈ 637
μόνο προσκυνέ
ίσασι
Sa, by THTC loαor » autoi äggeño1, &c. in orat.3. cont. Arrian. V. orat.4. Origen 1.8. cont. Celfum,
P. 432, 433. hath this paffage, which for the greater profit to fome Readers I put into Engliſh. If
Celfus will have us to procure the good will of any others after him that is God over all, let him confider,
that as when the body is moved, the shadow thereof doth follow it; fo in like manner having God propitious
to us, who is over all, it followeth that we shall have all his friends, both Angels and Saints, loving to us,
for they have a fellow-feeling with them that are thought fit to find favour with God. Neither are they only
javourable unio fuch, but they work with them also that are willing to do fervice unto him, who is God over
all, and are friendly to them, and pray and intreat with them: So as we boldly fay, that when men which
with refolution propofe unto themselves the best things, do pray unto God, many thousands of the facred powers
pray together with them unspoken to. "Axanlı ourdil. V. Cyril. in Joan. c. 16.
faith
Serm.XV. Invocation of Saints and Angels, unlawful.
537
faith he, it belongeth to be worshipped, and the Angels themſelves are not
ignorant hereof: for although they excel in Glory, yet they are Creatures,
and are none of thofe that are worshipped, but of thofe that worship the
Lord. And again, Because Jefus Christ is not a Creature, but is begot-
ten of the very fubftance of the Father, and is by Nature the Son of God,
therefore is he worſhipped.
(d) Hec ab alio orare non poffum,
quam a quo me Scio confecuturum,que-
niam & ipfe eft qui folum præftat, &C.
Apolegetic. c.30.
(e) Si bomo tantum modo Chriftus,
quommodo adeft ubique invocatus, cum
hac hominis natura non fit fed Dei, ut
adeffe omni loco poffit, &c. De Tri-
nitate, c.14.
(f) Tu folus Domine invocandus es,
turogandus ut cum in filiis reprefentes.
(g) Habet Anima que offendant
oculos tuos, fed quis mundabic cam ?
aut cui alteri præter te clamabo. Con-
fell. 1.1. C.5.
་
(h) Quem invenirem qui me re-
conciliaret tibi ? an eundam mibi fuit
ad Angelos ? qua prece ? quibus S1-
So much for Greek Fathers, the Latine Fathers were of the fame
mind. Tertullian, who lived about the beginning
of the third Century, he tells us, (d) That fuch and
Such things he might not pray for from any other but
from him of whom he knew he should obtain them, be-
caufe it is he who alone is able to give, and I am he
for whom they must be obtained, being his fervant who
obferve him alone. Novatianus, (whofe Book of the
Trinity is added to Tertullian's Works) he fays,
(e) If Chrift be only a man, why is a man called upon
in our Prayers as a Mediator? Seeing that the invoca-
tion of a man is judged of no efficacy to Salvation. IVby
alſo is hope repofed in him, ſeeing hope in man is ac-
curfed? And again, If Chriſt be only man, bor is
be prefent being called upon every where? Seeing this
is not the nature of man, but of God, that he can be
prefent at every place. Ambrofe in his Funeral Ora-
tion upon Theodofius the Emperour, hath this paf-
fage, (f) Thou alone, O Lord, art to be invocated,
Thou art to be intreated to make up the want of him
in his Sons. Augustine in his Confeffions thus prays
unto God, (g) I confess and know my foul is defiled,
but who shall cleanse it? or to whom elfe should I cry
befides thee? And again, (h) Ibom fhould I find
that might reconcile me unto thee? Should I have
gone to the Angels ? with what Prayer ? with what
Sacraments? Many endeavouring to return unto thee,
and not being able to do it by themselves, as I bear,
have tried these things, and have fallen into the defire
of curious Vifions, and were accounted worthy of De-
lufions. The fame Father afferts, (i) That in the
Catholick Church it is divinely and fingularly deli-
vered, That no Creature is to be worshipped by the foul,
but he only who is the Creator of all things. And
again, (k) Jefus Christ is the Priest, who being now
entred within the Vail, alone there, of them that have
been partakers of flesh, doth make Interceffion for us į
in figure of which thing, amongst that firft People, and
in that firft Temple, the Priest only did enter into the
Sff
cramentis? Multi conantes ad te re-
andio, tentaverunt hec & inciderant
dire, neque per feipfos valentes, ficut
in defiderium curiofarum vifionum, &
digni habiti funt illufionibus. Confeil.
L. 10 C. 4.
clifia Catholica traditur, nullam Crea-
(i) Divine & fingulariter in Ec-
turam colendam effe anime fed ipfum
tantummodo rerum omniun Creatorem.
De quantit. Animæ, c.34.
ingreffus in interiora veli, folus ibi
(k) Chriftus Sacerdos eft qui nunc
ex his qui carnem geftaverant inte··
pellat pro nobis ; in cujus rei figura
in illo primo Populo, & in illo primo
Templo unus Sacerdos intrabat in San-
tabat, in Pfalm 64.
Eta Santorum, populus omais foras
Holy
2,
538
Invocation of Saints and Angels, unlawful. Serm. XV.
(1) Non fit Holy of Holies, and all the people ſtood without. Once more, (1) The
nobis religio worshipping (fays he) of men that are dead, should be no part of our Re-
mortuorum quia ligion, because if they lived piously, they will not feek that kind of bo-
fi pie vixerunt nour; they are to be honoured therefore for Imitation, not to be adored for
tales non qua- Religion.
cultus bominum
rant honores,
&c. Honorandi ergo funt propter imitationem, non adorandi propter religionem. Aug. de vera religione,
€. 55. Qui fupplicant mortuis rationem hominum non tenent. La&t. Inftit. divin. I. 2. c. 18,
Writings are
*
(m) Oratio que
Theſe are fome of thofe many Teftimonies which are found in the
tum non folum Writings of the Ancients. I fhall add but one more faying of him whom
non potest dele- I laft mentioned, (and it's worth our notice :). (m) The Prayer (fays.
re peccatum, fed he) which is not made by Jefus Christ, not only cannot blot out fin, but it
etiam ipfa fit felf alfo is fin. If any fhall fay that there are fome paffages in Am-
peccatiin, in
Pfal.108, brofe, Auftin, and other Writers near that Age, that favour this opi-
nion or practice of invocating Saints: I anfwer, That if it be granted,
*Bifides, their we may gather this from it, That meer Humane Writings are no Foun-
corrupted by the dation of our Faith, nor can any certainty be had from thofe who fpeak
Romanists, and or write with fuch inconftancy. Farther it is confeft, that towards
many Spurious the end of the fourth Century, this Leaven diffufed it felf in the Church.
and fuppofititi- The occafion mainly (as fome upon good grounds affirm) was this.
ous Sayings are
fathered upon
The Chriſtians of thofe times did greatly reverence the memory of the
the Fathers; of Martyrs, and did often refort to their Sepulchres, and there offered up
which I could their Prayers unto that God for whofe Caufe they laid down their
give many in- Lives. And becauſe God was pleased to give gracious anſwers to thoſe
tances, and
Jome in this ve- Prayers, and to do many wonderful things for the honouring of that
ry cafe. The Chriftian Profeffion, which thofe Worthies maintained unto the death;
deifying and in- therefore fome began to imagine that all this was done at their fuit and
vocating of
Saints began to
mediation yea, fome affirmed that the Martyrs themſelves appeared
to divers that were relieved at the places of their Memorials. He that.
appear in the
Church Jome- would ſee more of the rife of this practice, let him confult Chemnicius
what early, the
grounds whereof were most strange reports of wonders fhewed upon those who approached the Shrines of Mar-
tyrs, and prayed at their Memories and Sepulchres.. Devils charmed, Difeafes cured, the Blind faw, the
Lame walkt, yea the Dead revived, &c. which the Doctors of those times avouched to be done by the power
and prayers of the glorified Martyrs, and by the notice they took of mens devotions at their Sepulchres; though
at first those devotions were directed to God alone, and fuch places only chofen for the firring us of zeal and
fervour. But whiles the world stood in admiration of these wonders, men were foon perfwaded to call on
thofe Martyrs as Patrons and Mediators,by whose power with God,and notice of things done on earth, they
thought that befe figns and miracles appeared. Mede's Apoftafie of the latter times. Circa A. D. 370.
per Bafil. Nyfen. Nazianz invoc. San&t. in publicos Ecclefie conventus invebi cœpit. Hi primi fuerunt qui
eam ex privatis & Monachorum devotionibus in Ecclefiam invexerunt. Cum enim in Rhetorum Scholis edua...
cati, eloquentiæ laudem affectarent, orationes panegyricas declamatoriis flofculis & Rhetoricis Apoftrophis,
&quæ præterea ad figuram regnoπlav pertinent, ita exornarunt, ut opinionem, de comprecationibus & au-
ziliis Sanctorum, que Origenis tempore apocrypha & privata erant, tanquam publicum dogma in immenfum
exaggerarent, & ad compellationes eorum, quoniam memoriam celebrabant, orationes converterent; atque
ita figuram orationis ad formam invocationis declinarent. Cujus tamen exempla nec ex Scriptura, nec ex.
vetuftiori & puriori Ecclefia habebant. Circa Auguftini tempora materia illa invoc. Sanctorum incidit in poe-
tas, qui invocationes Mufarum, Dæmonum & Heroum poetica imitatione & licentia ad Martyres tranftule....
Eunt. Circa A.D.600.addita & inferta erat Litaniæ a Greg. Magno. V.plura in Chemnic.Exam.C. Trid.
in
Serm. XV. Invocation of Saints and Angels, unlawful.
539
*
πιανὸς ἐγκατα
ἀπιέναι, ἢ ἀγγές
λες ονομάζειν
&
in his judicious Examination of the Council of Trent. The progrefs
of it, together with the oppofition it met with in the Church of God,
is not unknown to thoſe that have lookt into the Hiftory of thoſe times.
Although therefore the Popish invocation of Saints be ancient in refpect
of fome of their other Innovations, yet 'tis novel in its felf, and in re-
fpect of true Antiquity. I fhall conclude this Head, when I have
fhewd you, that not only particular Fathers, but whole Councils have
condemn'd the practice in queftion. The Council of Carthage was Concil. Car
againſt the invocation of Saints, and the Council of Laodicea did cen-
thag.3.
fure the invocation of Angels. In the 35 Canon of that Council, it
was thus determined: (n) That Chriſtians ought not to leave the Church (n) 'Ou dã xá
of God, and go and call upon Angels, and make Meetings, which are things men & CHAIN-
forbidden. If any man therefore be found giving himself to this fecret av To 18,
Idolatry, let him be accurfed, because he bath forfaken the Lord Jesus brevdler.
Christ, the Son of God, and hath applied himself to Idolatry. Theodoret vesse
(in his Expofition of the Epiftle to the Coloffians) doth twice mention &c. Concil. Lao-
this Canon, and declare the fenfe of it. Upon Col. 3. 17. (0) The A- dic. Can. 35.
poſtle (faith he) commandeth to adorn our words and deeds with the Com-
memoration of our Lord Chrift, and to fend up Thanksgiving to God and
the Father by him, and not by the Angels. The Synod of Laodicea fol-
lowing alſo this Rule, and defiring to heal that old Diſeaſe, (viz. Angel-
worship) made a Law that they should not pray unto Angels, nor forsake
our Lord Jefus Christ. And on Col. 2. he adds, (p) That this vice con-
tinued long in Phrygia and Pifidia, for which cause the Synod (afſſembled me
in Laodicea the chief City of Phrygia) forbad them by a Law to pray unto
Angels; and even to this day among them and their borderers, there are
Oratories of St. Michael to be feen. (q) Oecumenius after him hath much
the fame words upon the fame place.
77
ἅπερ ἀπηγόρβυλα
(0) ISTS &πoulúg
' & sacomia
cured, 1) Th
rent
Τότε επομλύα
πως νόμω κ
παλαιὸν ἐκείνο
Tw
>
oui fshopifón, cra-
μοθέτησε μὴ ἔνε
ઘો કેટ
μηδὲ καταλαβα
& więcor -
xdai dygénois,
t
μS Inosy Xe
Confule eundem
in cap. 2. ult.
v. In Col.3.17.
(p) Ἔμεινε δὲ
τότε κατὰ φουσ
γαν τὸ ἔθσ ὡς κ) & Λαοδικεία σύνοδον κωλύσαι τὸ προσιέναι αγγέλοις, καὶ προσευχέτι, &c. (g) Oecumen M.S. in
Col.2. V. Not. ad Origenis Libros cont. Celfum, P 483. Auguftine calls thofe Hereticks that were
inclined to the worship of Angels, De Hæref. c 39. Epiphanius fpeaks of a fort of Hereticks (called
Collyridians) from the Collyrides, or Cakes, which they used to offer to the Virgin Mary. These be as
large refutes, and fays that neither Elias, nor John, nor Thecla, nor any of the Saints is to be worshipped.
And again, God will not have the Angels to be worshipped, much less her that was born of Anna. And
again, which of the Prophets have permitted a man to be worshipped, that I may not say a woman? The
blessed Virgin is a choice Veffel indeed, but yet a woman. Let Mary be in bonour, but let the Father, and
the Son, and the Holy Ghoſt, be worshipped. Thù Macíar undels #egonreitw, Let no man worship Mary.
Again, Mù payéro ris, &c. Let none eat of this errour touching boly Mary; for although the tree be beau-
tiful, yet it is not for meat: And although Mary be most excellent, and holy, and to be honoured; yet she
is not to be worshipped. Again, She was indeed a Virgin, and honourable, and not given to us for adora-
tion, but one who did ber felf worship him, who was born of her in the flesh. Epiphan. Hæref. 79. p 446,
447,448. There also he exhorteth Chriftians to put on a man-like mind, and to beat down guramov pavíav TYTWIT
the madness of these women. For it seems in those days it was the womens Herefe, though now it hath eb-
tained amongst the Romanifts, both males and females. Gregory Nyffen against Eunomius, 1. 5. bath
this excellent paffage; we are taught to understand, that whatsoever is created is a different thing from the
Divine Nature, and that we are to worship and adore Mirlwä×noor puJw, that Nature only which is
uncreated, whofe character is this, 'That it neither at any time began to be, nor ever ſhall ceafe to be. The
Spanish Inquifitors, Anno 1584. took care the word (only) ſhould be blotted out. Chryfoftom in his third
Homily on the first Chapter to the Hebrews, bath this faying, why do you gape after Angels ? they are for-
Sff z
VARTS
་་་
1
}
540
Invocation of Saints and Angels, unlawful. Serm.XV.
vants to the Son of God, and are fent to divers places for our fakes. And Hom. 18. on the Epistle to the
Romans, be fays, unto whom shalt thos flee? whom wilt thou call upon to fight for, and help thee? Shall.
it be to Abraham? but he will not hear thee. Shall it be to thefe Virgins? but they also shall impart none
of their Oyl unto thee. Shalt thou call upon thy Father or thy Grandfather? but none of them is able to releaſe
or relieve thee. These things confidered, worship and pray to him alone who hath the power to blot out thine
Obligation, and quench that flame. Again,Hom.9. on the Epistle to the Coloffians, he tells us, That the Devil
envying the honour we have to address our felves to God immediately, hath brought in the fervice of Angels.
The Ancients were generally of opinion, that the Saints are not admitted into Heaven, and a clear fight of
God, till the last day; this is confeft by Stapleton, Defenf. Eccl. Author. cont. Whitak. I. 1. c. 2.
Tertullian, (fays he) Irenæus, Origen, Chryfoftom, Theodoret, Oecumenius, Theophyla&, Am-
brofe, Clemens, Romanus, Bernard, &c. did not affent unto this fentence, which now is defined as a
Doctrine of Faith, That the fouls of the righteous enjoy the fight of God before he day of Fudgment, but did
deliver the coutrary fentence thereunto. And if fo, they could not be of opinion, by Bellarmine's own Con-
ceffions, that men on earth hould invocate them, as the Romanists now do. V. Origen. in Rom. 1. 2.
P. 47. Aug. Tom. 8, in Pfal. 36..
}
Seeing then the Scripture, and the ancient Fathers, are no Friends
to this Popish Invocation now in queftion; I am the lefs concerned
about thoſe other reafons which they fometimes urge in behalf of it.
Nevertheless I fhall confider thofe that are moft confiderable, that feem
to have the greateft force in them.
Arg. 1. They argue from the lawfulneſs of defiring the Prayers of
juft men here on Earth: this is, they ſay, our daily practice nothing
is more ordinary than to intrear the Prayers one of another: the Apo-
ftle writes to the Romans, Ephefians, Coloffians, and defires to be affifted
by their Prayers. Now if we may intreat the Prayers and Interceffions
of juft men on Earth, much more then of juſt men made perfect in
Heaven.
Anfw. 1. There is not the fame reafon for both; becauſe the former
is required and warranted by the Word of God, and not the latter.
Again, the living may be made acquainted with our defires and wants,
and not the dead; we have no way of informing them, or communi
cating our minds to them: they that fuppofe it, cannot agree (as was
faid before) about the way and manner of it. Other reaſons may be
affigned why living Chriftians ſhould pray one for another, which won't
hold in this cafe. Hereby they are made fenfible of each others wants,
fufferings and infirmities; as alfo there is an increaſe of mutual and
brotherly love, which is a neceffary bond amongſt Chriſtians. But this
is not all.
2. There is a vaſt diſparity betwixt the Papiſts praying to the Saints
in Heaven, and the Proteftants defiring of the Prayers of juft men here
on Earth. This may eafily be diſcerned by any that have not a mind
to deceive, or to be deceived. When we defire others to pray with
or for us, we don't make them the Object of Prayer and religious In-
vocation; nor do we reckon them as our Mediators, but as our fellow-
fuiters. See this in an inftance. One man goes to his Minifter, or
godly Neighbour, and' tells him his condition, and then defires him
that he would ftrive together with him earneftly in Prayer to God for
him,
1
Serm. XV. Invocation of Saints and Angels, unlawful.
54r
him, that he may be fupplied in the things that he ftands in need of
Another applies himſelf to one that is in Heaven, (cr it may be that he
fuppofeth to be there) and with great devotion he proftrates himſelf
before him, (or it may be his Image) and then he prays, Oh-bleſſed
St. Francis or St. Dominick, Look down upon thy poor Supplicant, take
pity on me, a miferable finner; I commend my body and foul to thee; affiſt
me by thy merits, fill me with thy graces, bring me to everlaſting hap-
piness. Save me now and in the hour of death, &c. I would fain know
whether the practice of theſe two be one and the fame: nay, whether
there be any proportion or likeneſs betwixt the action of the one, and
of the other. Take the holieft man now living in the world, (and if
you believe the Church of Rome, there be fome that have holiness
enough, and to fpare) and let this man have fome of that religious
Worſhip that is defer'd to their female (not to fay their fictitious):
Saints; as for inſtance, St. Katharine, St. Margaret, St. Brigit, St. Bar-
bara, St.Urſula, or the like: that is to fay, let a Temple be built, and….
an Altar erected to him, let his Image be fet up, and the people enjoin-
ed to fall down before it, burn Incenfe to it, &c. let Vows and Sup-
plications be made to him, and that in feveral places, and in the ufual
forms: I fay, let this, or fomething like it, be done to the holieſt man
living, and I am confident the Papilts, yea the Pope and all his Cardi-
nals would with one mouth condemn it, and fay it were blame-worthy
and abominable.
}
Arg. 2. This practice argues reverence and humility; () 'tis pride (r) Precatio
and arrogance to make our addreffes to God immediately. Here we Dei per invoca-
feek to the King by the mediation of his Courtiers; much rather thould tionem Sants-
rum arguit ma
we go to God by the interceflion of thofe that are his Favourites in jorem bumilisa
tem,ficut videre
Heaven.
eft in Centurione. Salm. in 1 Tim. 2. Difput. 7. Se&. ult. -
←
Anfw. This pretence or fhew of humility feems by that Text in
Col.2. 18. to have a main hand in the firft introducing of Angel-
Worſhip. And of this opinion is an ancient Writer, (S) who fays, (f) Feconnes dan
They adviſed of old the Invocation of Angels upon this pretence, that the oil angeher sid
God of all things was invifible and inacceffible, and that it was fit we rexyusun
Should procure his favour by the means or mediation of Angels. It was Theodor. in
by this very Argument that the Gentiles of old defended their Demon- Coloff. 2.
Worship. This I have already hinted, and an ancient Father doth
plainly affert it, (t) That the Heathen Idolaters, to cover the shame (t) Solent is
of their neglecting of God, were wont to use this miferable excufe, that win pudorem
by theſe they might go to God, as by Officers we go to the King.
paſſi neglecti
Dei mifera uti
excufatione, di-
centes per iftos poffe ire ad Deum, ficut per Comites pervenitur ad Regem. Ambrof. in c. 1. ad Romans
But the fame Author prcc.eds to difcover the vanity of this pretence.
I.
y
542
Invocation of Saints and Angels, unlawful. Serm. XV.
aut falutis fue
(u) Age, nun- I fhall give you his own words: (u) Go to, (faith he) is there any man
quid tam de- so mad or unmindful of his Salvation, as to give the Kings honour to an
mens eft aliquis, Officer? Whereas if any shall be found but to treat of fuch a matter, they
immemor, ut bo- are juſtly condemned as guilty of a great offence against the King. And
norificentiam yet thefe men think themselves. not guilty, who give the honour of
Regis vindicet God's Name to a Creature, and leaving the Lord, adore their fellow-fer-
comiti ? cum de
bac re fi qui vants, as though there were any thing more that could be referved to God.
etiam tractare For therefore do men go to the King by Tribunes or Officers, because the
fuerint inventi, King is but a man, and knoweth not to whom he may commit the ſtate of
jure ut rei dam- the Commonwealth. But to procure the favour of God, (from whom no-
nentur Majefta-
tis. Et ifti fe thing is hid, and who knows the works of all men) we need no Spokes-man,
non putant reos but a devout mind.
qui bonorem no-
minis Dei deferunt Creature, & relicto domino confervos adorant, quafi fit aliquid plus quod fervetur Deo.
Nam & ideo ad Rogem per Tribunos aut comites itur, quia homo utique eft Rex, & nefcit quibus debeat
rempub. credere.
Ad Deum autem (quem utique nihil latet omnium enim merita novit) fuffragatore non
opus eft, fed mente devota. Ambrof. ibid. When (Jays Chryfoftom) thou hast need to fue unto men, thou
art forced first to deal with Door-keepers,and to intreat Paralytes and Flatterers, and go a long way about;
ìÿ Từ 8 ¿dèy TOLSTOY ST, &C. But with God there is no fuch matter; without an Interceffor he is in-
treated; withoutney, without coft be yieldeth to thy prayer. It fufficeth only that thou cry in thine heart,
and bring tears with thee, and entring in ftraightways thou mayft draw bim unto thee. Serm. 7. de Poe-
nitent. Tom. 6. p. 802. Edit. Savil. And in another place, "Oex grands Pinorociar, &c. Mark,
fays he, the Philofophy or wisdom of the woman of Canaan, she intreateth not James, he befeecheth not
John, neither doth he come to Peter; but brake the whole company of them, saying, I have no need of a
Mediator; but taking repentance with me for a Spakes-man, I come to the Fountain it felf. For this
caufe did he take flesh, that I might take the boldness to speak to him. I have no need of a Mediator
have thou mercy upon me. In dimiffun. Chanaan, Tom. 5. p. 195. Edit. Savil. Again, in his fifth
Sermon on the eighth of Matth: God (faith he) will not grant us so much of his grace at the request of them
which pray for us, as when we our felves pray unto him.
In praying for our felves we do more
with God than when others pray for us. He put off the Canaanitish woman when his Difciples prayed
for her, and beard her when ſhe her felf prayed, and faid, Be it unto thee as thou wilt.
* Si rex conftituerit certum intercefforem
non volet ad fe caufas per alios deferri. Ita
cum Chriftus fit conftitutus Pontifex & In-
terceffor cur quærimus alios. V. Auguftin.
1. 8. de Civitate Dei.
9
I fhall conclude my Anfwer to this Plea of the Romanifts, by pro-
pofing one thing to their confideration. Sup-
pofe a* King fhould grant to all his Subjects,
the poor as well as the rich, free acceſs to him,
promifing a redrefs of all their grievances up-
on the only mediation of the Prince his Son;
and the Prince again fhould by open Procla-
mation invite all freely to come to him, and
proffer himſelf to be their Mediator, pro-
mifing he will not in any wife reject the mean-
eft of them. Would it be arrogance in any to accept of this offer?
nay, would it not be the higheſt preſumption to take another courſe?
to apply to the King by the mediation of this or the other Cour-
tier? The cafe is the fame here. But I haften to the third and laſt Ar-
gument,
Phariſaica ſuperbia eſt vel noftra vel alio-
ram hominum merita Deo in oratione oppo-
Chemnic.
Here.
Arg. 3. The
of how
}
Serm. XV. Invocation of Saints and Angels, unlawful.
543*
1
* *
66
(w) Cathol. no Idolat. p. 420, 424?
425. Puella quædam obfeffa, adducta fuit ad
Capellam B. V. in antiqua Oetingen ubi cum
litania cantaretur, & invocaretur miferecor-
dia auxilium & liberatio Dei Patris, Filii
& S. S. Diabolus nibil fuit motus. Cum vi-
ro Lauret. Litania de B. Maria inchoaretur ·
tum demum Satanas cœpit in obfeffa turbari,:
clamare & furire. Biox vero Canifius pre-
fes,
imagine B Maria arrepta impofuit capiti
puellæ obfeffe, &tum Diab. cœpit exclamare.
Ab mulier quid me calcas & caput meum con-
teris, &c. Narratio Martini Hengerii,.
Arg. 3. The third Argument is taken from the fuccefs of fuch
Prayers. This is inſiſted on by a late Author,
and he calls it, (w) A convincing Argument.
Certain it is (faith he) that many and great
Miracles have been wrought by God upon Ad-
dreſſes made to the Saints, that thoſe who call
upon them are beard, and obtain what they de-
fire. He gives feveral inftances, and if the
Reader pleaſe, I'll tranſcribe one of them: 'tis
a ftory of what happened to one St. John Da-
mafcen, about the year 728. He is known
"(faith he) to have been a flout Affertor of
"the Veneration of holy Images; and when
"the Emperour Leo Ifauricus raiſed a Perfecu-
"tion (fo he calls it) for that caufe, he wrote divers learned Epiftles
"to confirm the faithful in the Tradition of the Church. He was then
"at Damafcus, where the Prince of the Saracens kept his Court, and
highly in the favour of that Prince for his Wifdom and Learning.
"The Emperour Leo, not knowing otherwife how to execute his fury
"against him, caufes a Letter to be forged, as from Damafcen to him,
"and to be tranfcribed by one who could exactly imitate his hand:
"the Contents whereof were to invite him to paſs that way with his
Army, with promife to deliver the City into his hands. This Letter
"the Emperour (as out of friendſhip to an Ally, and deteftation of
"the Treachery) fent to the Prince of the Saracens; who no fooner
"faw and read it, but in a brutish paffion commanded the right hand
"of Damafcen (which he fuppofed had writ it) to be cut off. Dictum
"Facium, a Word and a Blow; his hand was ftruck off, and hung up
" in the Market-place till Evening, when upon petition that he might
"have leave to bury it, it was commanded to be given him. He takes
"the hand, and in ftead of laying it in the ground, joins it to his Arm, :
"and proftrating himself before an Image of our Bleffed Lady, which
"he kept in his Oratory, humbly befought her interceffion, for the re-
"ftoring of his-hand, that he might imploy it in fetting forth her Son's
"praiſes, and hers. This done, fleep feized on him, and he beheld
"the Image of the Bleffed Virgin looking upon him with a pleafing
aſpect, and telling him that his hand was reftored. Which when he
"awaked he found to be truc, and a fmall circle or mark only remain--
"ing in the place where it had been cut off, to teftifie the truth of the.
"Miracle. This is recorded, it feems, by John Patriarch of Jerufa--
lem, in the Life of this St. John Damafcen.
CC
.
Anfw. Do the Papifts indeed think that this (and fuch like pretty.
ftories) is a good Foundation for the practice now in question? What
if a man fhould be in doubt of the truth of this, and other relations of
this kind? We know of whom it is faid, That his coming is (x) after (x) 2Thef.2.3:
the
3
544
Invocation of Saints and Angels, unlawful. Serm. XV.
(y) The Apo-
ftafie of the
Latter Times.
the working of Satan, with all power, and figns, and lying wonders.
If I might adviſe, the Pope ſhould put forth a Bull for the prohibiting,
yea for the burning all their Legends and Hiftories of feigned Mira-
cles they don't gain, but lofe greatly in their reputation by means
thereof. Yea, what if I fhould ſay the Chriftian Religion fuffers great-
ly in the World upon this very
very account? How have Jews and Infidels
been hardned in their unbelief of the Gospel, and of the Miracles that
Chrift and his Apoftles wrought for the Confirmation of it? and all
by reaſon of thoſe Fables, and lying Miracles that are obtruded
the World by thofe of the Church of Rome. Repent, O Rome; repent
in time of the wound that thou haft given to Chriſtianity upon the fcore
of theſe Fables and Forgeries.
J
Querite fi vera eft Divinitas Chrifti;
fi eft ea, qua cognita, ad bonum quis re-
formetur fequitur ut falfa renuncietur, com-
perta imprimis illa omni ratione,
que de
Litefcens fub nominibus & imaginibus mor-
tuorum, quibufdam fignis & miraculis, &
oraculis, fidem divinitatis operatur. Tertul.
Apol. ad Gent. cap. 21. in fine.
66
66
૯૮
-
upon
'Tis worth our notice, and may ſerve as a farther Anſwer to this
Plea, what Mr. Mede offers (y) in his Treatife before-cited, That the
Gentiles Damon-worship did enter into the World after the fame manner,
it was first infinuated, and afterwards eſtabliſhed by Signs and Wonders
of the very felf fame kind; fo that the Idolatry of Saint-worſhip is in
this respect alſo a true counterfeit of their Idolatry of Demons. He brings
in Chryfoftom affirming that the Demons of the Gentiles wrought Mi- -
racles for the Confirmation of Paganiſm, and the Pagan Idolatry. They
often-times by their skill cured Diſeaſes, and restored to health those that
were fick. What, (fays he) (hould we partake therefore with them in
their impiety? God forbid. He cites Eufebius alfo to this purpoſe :
"When (fays he) thoſe wicked Spirits (mean-
"ing thofe that were worshipped under the
names of Demons) faw mankind brought off
to a deifying of the Dead, they infinuated
"themſelves, and helpt forward their errour,
by cauling motions in thofe Statues, which
"were confecrated to the Honour of the De-
"ceafed, as alfo by Oracles and curing of
"Diſeaſes by means of which the fuperftitious and credulous people
"took them to be fome Heavenly Powers, and gods indeed; fome-
"times to be the Souls of their deified Worthies. And thus (faith he)
the Earth-Neighbouring Demons, which are the Princes of the Air,
thofe Spiritualities of wickedness, and Ring-leaders of all evil, were
"on all hands accounted for great gods. And farther he adds, That
"the Memory of deceaſed Worthies was celebrated with great fervice,
"the feature of whofe Bodies the dedicated Images in every City ſeem'd
"to reprefent, but their Souls the wicked Demons counterfeited by
"working many wonders. Let me fhut up this answer with the faying
(a) Willet.
in his Synop.
of a laborious and learned perfon, his words are theſe: (a) If it be ob-
Papifmi, p.437. Ex folis miraculis, fine teftimoniis verbi Dei, non poffe ullum dogma probari nec hoc titulo
debere recipi ipfa for ip. diferie teftatur, Deut. 15. Chemnic. Exam. Cecilius faith of the Demons of the
Heathens, Dant cautelam periculi, morbis Medelam, opem miferis, folatium calamitatibus, laboribus leva-
mentum. Minut.p.7.
૬૮
tr
jected,
Serm.XV. Invocation of Saints and Angels, unlawful.
545
{
·
ječied, That many have prayed to the Saints, and particularly to the Virgin.
Mary, and have obtained their requests, and therefore fuch prayers are
available. We answer, That is no good Argument which is taken from the
event: for fo Livy writeth, that Romulus prayed to Jupiter, that he would
Stay the flight of the Romans, that he might keep off the Sabines, and it was
effected. Pliny also reporteth, that one Helpis feeing a rampant Lion come
against him, prayed to Bacchus, and was delivered. Like as the praying
to Heathen gods is not juſtified by the fubfequent effects, no more is the in-
vocating of Saints, &c.
.
?
Come we now to a conclufion. I defire in the cloſe of all that theſe
three particulars may be confidered.
14
1. That this Diſcourſe doth not deſtroy that Communion of Saints
which is the common belief of all Chriftians. It is levell'd' againſt the
Invocation, not againſt the Communion of Saints. Jerufalem is fome-
times put for the Church Militant on Earth, and fometimes for the
Church Triumphant in Heaven, to fhew that both make but one City
of God. The Church below, and the Church above, are two parts of
one and the fame Catholick Church, whence it is that thoſe who are
fanctified, and called on Earth, are faid to be come to the ſpirits of juſt
men made perfect in Heaven. So the Apoftle tells the Hebrews, that
they are brought by the Goſpel into a bleffed Society, with God the
Judge of all, with Jefus Christ the Mediator of the new Covenant, with
an innumerable company of Angels, and with the spirits of juſt men made
perfect. Both thoſe that are already made perfect, and thoſe that ſtill
abide in a fate of imperfection, are fellow-Citizens, (as he elſewhere
phraſeth it) and have mutual fellowship or communion one with ano-
ther. They have mutual relation to one Father, and Children of the
fame Father have mutual fellowſhip amongst themſelves: they have
mutual union with one Head, and Members of the fame body have mu-
tual communion one with another: they have their animation by one
and the fame Spirit, as all the Members are animated by one and the
fame Soul: that Spirit which dwells in the Saints on Earth, doth bear
them company into Heaven.
!
whether we
If it be demanded wherein this Communion confiſteth which is be- (b) They are
very different
tween the Saints above, and the Saints below? I anfwer, It confifis questions, whe-
mainly in mutual affections and communications one to another. The ther the Saints
Saints in Heaven rejoice at God's prefervation of his Church on Earth; pray for us, and
that fo many of their brethren and fellow-fervants are daily fitted for
must pray to
Heaven, and tranflated thither, whereby their bleffed. Society is in- them? It is one
creaſed. The Saints above may alſo pray and intercede for thofe be- thing to know
low: for though the Papilis confound theſe two, (as they do other what the Saints
things) to wit, the Interceflion and the Invocation of Saints, yet there and another
is a wide difference betwixt them: (b) And there be who allow them thing to know
to pray for us, who`yet will not admit of our praying unto them. (See what we must
Rev.6.10.) But then they fay that this Interceffion of theirs is for the do on Earth.
>
Ttt
Church
do in Heaven,
P. du Moulin.
1
546
Invocation of Saints and Angels, unlawful. Serm. XV.
Church in general, and not for this or that Member in particular, whoſe
cafe or perſon it's moft likely is not known to them.
On the other fide,
the Saints on Earth they pray for the Refurrection of the Bodies of the
Saints in Heaven, that in Body as well as in Spirit they may be perfected
and glorified. Yea, this is one fenfe of that Petition in the Lords Pray-
er, Thy Kingdom come. They likewife praife God for the reft they en-
joy in Heaven, that they are delivered from this valley of tears and trou-
ble. They alſo groan, and that earneftly, to be glorified with them,
and to be tranflated into their condition and company. Above all, they
fet them before them as their examples, walking in their godly fteps;
being followers of them as they have been followers of that which is good.
Though they don't invocate them, yet they ſtudy to imitate them,
which is the higheft honour they can put upon them. This is that
which the Apoſtle requires in the Epistle to the Hebrews, when he bids
us, to be followers of them who through faith and patience inherit the pro-
mifes.
2. This Difcourfe ferves to excite Chriftians to be much in calling on
him in whom they believe. To be frequent in praying to God in the
Name of Jefus Chrift. Take (fays James) the Prophets for an example
of patience, and of fuffering affliction. Take, I fay, the Papifts for an
example of prayer, (fuch as it is) and unwearied devotion. It was
the advice of a good man to his friend, that he would ſpend as much
time every day in prayer and meditating, as he did in eating and drink-
ing. It were well if we spent as many hours every day in the fervice
and worſhip of God, as fome of them do in ferving and worshipping
the Saints We may receive inftruction from Oxen and Affes, and
other bruit Creatures, and fo we may from the blind Papifts. Go to the
Ant, thou Sluggard, and go to the Papift, thou flothful Chriſtian: He
hath his Canonical and ftated hours for his devotion, he's diligent in
turning over his Beads, in pattering over his Pater Nofters and Ave Ma-
ries, and will admit of no avocation. How then art thou to be repro-
ved, who neglecteft prayer to God from day to day? How many
prayerlefs families and perfons are there in this Nation? Chrift fays,
The Ninevites ſhall rise up in the Judgment against the Jews, and the Pa-
pifts will riſe up in the Judgment againſt many Proteftants, and condemn
them. The charge of Eliphaz against Job will lie more rightly againſt
many a one in the midft of us; you'll find it in Job 15. 4. he fays there,
(c) Arguitur Thou castest off fear, and restraineft prayer before God. (c) Some read the
Fob quod mul- words thus, Thou multiplieft prayer. The word notes (as one ob-
tiloquio vel bat-
tologia ufus eft. ferves) the cutting or dividing a thing into fmall pieces or portions,
Bold. V. Caryl which is indeed to multiply it. And 'tis as if he ſhould have faid, Thou
doft mince thy prayers, and cut them out into many ſmall fhreads, as if
thou didst hope to be heard for thy much ſpeaking. Such were the
Devotions of the Pharifees of old, and fuch are the Devotions of the
Papifts their Succeffors, to this day. Their Collects and Litanies are
in locum.
fulle
1
!
Serm. XV. Invocation of Saints and Angels, unlawful.
547
full of vain Repetitions, the fame things over and over again. But take
the words as they are in our Tranflation, Thou reftraineft prayer before
God; and then they note either a total forbearing, or a partial dimi-
niſhing of the duty: fome don't pray at all, others pray but feldom;
both come under this reproof of reftraining prayer. Remember who
commands you, to pray always, and to pray without ceafing. Refolve,
Reader, whoever thou art, upon more frequency and fervency in this
duty. Let an hour, or more, every day be fet apart for fecret prayer;
and be fure, as Elias did, (d) to pray in prayer. The Papilts and (d) Ferð
others fay prayers, but do thou pray in prayer to God. 'Tis recorded of ear
(e) Luther that he prayed every day three hours, (eafque ad ftudia (e) V. Vit.
aptiffimas) and that when he was moft fit for fuch a fervice: Go thou Theod. in vita
and do likewife.
Sex horas fomno, totidem dei legibus æquis, quatuor orabis, Epu- to four hours in
Lifque duas; Quod fupereft facris ultro largire camenis. King Alfred a day for this
divided every day into three parts, he allowed eight hours to his devo- exercifé.
tion, eight to his employment, and eight to his fleep and refection.
3. This Difcourfe may have this farther fruit, to beget a diflike, yea
a deteftation of Popery. One would wonder that a man in his right
ſenſes ſhould ever become a Papift. Their opinions many of them are
not only unſcriptural, but irrational, a man muſt offer violence to his
reafon if he complies with them. I might give many inftances, confi-
der theſe two; the one is praying for the Dead, the other is praying
to the Dead. We cannot help the Dead by praying for them, nor can
they hear us when we pray unto them. Yea, the Popish Religion is not
only ridiculous, but Idolatrous. There is a fivefold Idolatry which we
charge upon the Church of Rome. 1. The worſhipping of the Crofs.
2. The worſhipping of Images. 3. The worshipping of Relicks. 4. The
worshipping of the Elements in the Eucharist. 5. The worshipping of
Saints and Angels. Well may fhe be called the Whore of Babylon, yea
that great Whore, and the Mother of Fornications, and Abominations of
the Earth. The Church of the Jews did not forfake the true God al-
together, only ſhe would worſhip him in Calves and Images, and how
often for this reafon is the called a Whore, and an abominable Harlot?
The Church of Rome is a worfer Strumpet than ever fhe was; a deep
Ditch the is, may none amongst us be fo far abhorred of the Lord as to
fall into it. Dearly beloved Country-inen, Flee from Idolatry: this the
abominable thing that God hateth. Popish Idolatry is as bad or worfe
than Paganish. I fhall conclude this Sermon as the Apostle John doth
his firſt Epiſtle, Little Children, keep your felves from Idols. Amen.
προσδίξατο.
James 5.17.
ejus Judge
Cooke advifed
Ttt 2
SERM.
548
1
1
Coberence..
Paraphrafe,
A. sin, q.
denis, a déw
SERMON XVI
No Works of Supererogation.
Luke 17.10. So likewife ye, when ye shall have done all those
things which are commanded you, fay, We are
unprofitable ſervants, we have done that which
was our duty to do.
T
He Truth that at this time lies before me, both to prove and
improve, is this, That there are not any Wozks of Su-
pererogation. On that account I have pitcht on the words
read, which are an Apodofis, or Epiphonema, the Inference
or Conclufion which our Lord Jefus draws from his preceding Parable.
The Parable begins Verfe 7. Which of you, having a fervant plowing,
or feeding cattel, will fay unto him by and by when he is come from the
field, Go, and fit down to meat? Verf. 8. And will not rather fay unto
him, Make ready wherewith I may fup, and gird thy felf, and ferve me
till I have eaten and drunken. Verf. 9. Doth be thank that fervant be-
caufe he did the things that were commanded him? I trow not. Verf.10. So
likewife ye, when ye shall, &c.
Doth he thank that fervant? Te dice; or if you will, that cap-
ligo, mancipi- tive-flave, (who is wholly at his foot and difpofe) as if forfooth by his
um, a bond-
flavt. Servus obedience he had done his Mafter a free kindnefs and favour, to which
a fervando, he was not obliged? Hath that Vaffal in ftrictnefs of juftice obliged his
fervi primum Mafter? and is his Mafter bound to look upon himſelf as obliged to return
e captivis facti his Vaffal thanks, and to reward him for doing the things that were
funt ab iis, a commanded him? I trom not, & done, I think, fuppofe, judge not. Nei-
quibus jure
belli eos occi- ther the perfon nor the ſervice do in truth deferve or merit. any thing, no
di liceret. Vof not ſo much as thanks, nor can in juſtice claim it. The Ranfomed Vaffal
fius, A&λ©~ his All, his Life, Spirits, Strength, Service; All that he is, hath, can do,
tum, Stoóng; fuffer, are his Masters, not his own, and therefore wholly and folely at
oppofitum, his abfolute diſpoſe and command.. Doth be then thank that ſervant? I
trom not. True indeed, though the great God owes us no thanks, yet
integⒸ, in infinite grace he is pleaſed fo far to stoop beneath himſelf, as to give us
Gal.3.28.
ejus correla-
δεοπότηρ
in Ndeg G, in
量
​ivi sõ ¿ì
thanks
Serm. XVI. There are not any Works of Supererogation.
549
thanks for our obedience, and to beſpeak us in fuch a condescending lan-
guage, as if indeed he were beholden to us. 1 Pet. 2. 19. Tôrs gées,
This is thank-worthy, if a man for confcience toward God endure grief,
Suffering wrongfully: i. e. God accounts himſelf hereby gratified as it
were, and even beholden to fuch fufferers; this, being the lowest fubje-
ction, and that being the highest honour men can yield unto their
Maker. God will thank fuch. Nay more, look into that amazing
Scripture, Luke 12. 36,37. and read it, if you can without an extafie:
If a man ferves, and bis Lord comes and finds him watching too, and in-
tent upon his work, what will his Lord do? he will gird himself, and ferve
bim. O ftupenda condefcenfio! O ftupenda dignatio! fays one on the
place. But know, though theſe two Parables feem parallel, their Scope
vaftly differs. What a diligent Servant may bumbly expect from his
bountiful Lord is one thing, viz. That his labour fhall not be in vain, * 1 Cor.15.58.
or unprofitable, but plentifully rewarded. That's the ſcope of Luke
And what the moft diligent Slave can justly chalenge from his ab-
folute Lord and Patron is another, which is the grand ſcope of the.
Text. Doth he deferve, or may he juftly challenge any the leaft re-
ward, yea but ſo much as bare thanks? I trow not. So likewiſe ye,
12.
bc.
*
indeterminati
pro fi. Glaſſ.
When ye shall have done all thofe things which are commanded you,
(a) "OTUV TOIOSTE. The learned Glaffius obferves, that in thefe words our (a)"Ora, parti
Όταν ποιήσετε.
Saviour doth not infinuate that any man arrives at that finless perfection cla temporis
in this life, as to do all thoſe things which God commands: for how
much foever we have done, it will appear upon a just balance of account, gram. Sacr. 1.3.
that we have done left than we ought, and are much ſhort of our duty. Track.7. Can.5.
But Chrift ſpeaks here conditionally, and ſuppoſes only what he doth not
affert or grant, q. d. if it were poffible for them to do all things that were
(b) commanded by God in his holy Word, to do all that good that God re- (b) I'½ve to di-
quires, Micah 6.8. to walk exactly according to that good, accceptable omnia,quæ præ-
and perfect will of God, Rom. 12.2. Heb. 13. 21. All thofe good things, cepta, edicta,
I fay, which God prefcribes in his Word, and not fuch as fond men de- injunéta, fanci
vife, either out of blind Zeal, or upon pretence of good intention, rico ordine.
without the warrant of the Word, Matth. 15.9. Ifai.29.13. 1 Pet.1.18. cerem intrao..
Rom.10.2. Joh.16.2. 1 Sam.15.21, to 24.
ta funt vobis,
Q
tis
Suppoſing then that you have done all theſe things, (c), and (c) Foiw, edo.
that with utmoſt Art and Industry, as a man would do a curious piece of prefto, proprie
Work, which he intends to expofe as his Masterpiece to the most curious fignif. vem, ali
view of all Obfervers,----- Well, and what then? Then say ye, We are litatibus orno.
unprofitable Servants. When God lockt back on the Works of his 4 mois qualis.--
hands, and faw every thing that he had made, he did, and might mot facio a gás !i-
juftly fay, Behold, it is very good, Gen. 1.31.
ye have done your utmoft, fay ye, We are unprofitable fervants.--- Yes, ci, atque ut cor.
But as for you, when e, qui remfa-
cit, dat eam la-
fay the Papifts, Say fo indeed, but this is only out of bumility and mo- fpiciatur, facit
defty, for ye are not really unprofitable. To whom we give this thort Vous, Joh. 8.
reply.
34. &
3.255.
}
550
There are not any Works of Supererogation. Serm. XVI.
:
*
dum.
reply. Chrift doth not hear teach his Difciples the art of modeft lying,
and that to God himſelf, to ſay one thing, and to think another. No,
without queftion we are to fay fo, and that from the heart, and in ſaying
fo, we speak the truth, and nothing but the truth. We are indeed un-
profitable fervants, fuch as cannot merit the leaft good at the hand of
God by our beft obedience.
.
4
(d) àxgão,in. (d) Unprofitable, dxssia. 'Tis well obferved by fome Criticks, that
utiles,ab a priv. this word is of the fame import with that Rom. 3. 12. they are become
& xseia ufus, unprofitable, ixseádnouv, fo the Sept. render Pfal. 14.3. & 53.3. The
utiles, commo- word in the Original (e), They are become abominable, putidi
(e) Ab 178, facii funt; fo far from being profitable, that they rather ſtink in God's
putidus,faridus Noftrils. Nay farther, 'tis the fame word that is given to that wicked
fuit, Job 15.16. and flothful fervant that was caft out into outer darkness. Caft out
(f) Toy exser
Senov in Banate that (£)unprofitable Servant, Mat. 25. 36. To fhew us, faith one, what
our merit is, if God ſhould be fevere, Pfal. 143. 2.
«ὅλον ἐκβάλλετ
In the laft place, our Saviour fubjoins the reaſon why he would have
us heartily to acknowledge our felves unprofitable ſervants, and 'tis
this, Becauſe if we had, or could have done all those things, &c. we had
then done but that which we ought to do; that, and that only, that, and
(3) Ο ωφείλου no more than was our (g) duty to do, and on that account the Lord
uly, ab.ò geinw,
arbeo, are alie- by a juft right might exact and challenge it at our hands. We owe all
no obftriétus obedience poffible to God as our Creator, Pfal. 100. 2, 3. & 33.8, 9.
fum oportet me. The higheſt obedience is our debt, and it is no matter of merit to pay a
man's debts. How good foever any man is, he is no better than he ſhould
be; and what good foever any man hath done, he hath done no more
than was his duty to do both to God and man. On this account, faith
our Saviour, if you could and ſhould do all thoſe things, &c.
From the words thus opened, I infer theſe two Conclufions.
1. They, who in their Obedience attain to the greatest heighth which
is poffible in this life, fall short of much which in duty they are
bound to do.
2. Were it poffible for the best of men perfectly to keep the Law of
God, yet even these fuppofed perfect ones cannot in the least oblige
God, or merit any thing from the band of his juſtice.
Theſe two Propofitions folidly fixt, and fitly diſcharged, may through
a fmile from Heaven prove effectual for the battering down of one of
the topmoſt Pinacles of the Romish Babel, viz. their proud Doctrine of
Supererogation.
1 Conclufion. Firft of the firft. They, who in their Obedience attain to the greatest
heighth which is poffible in this life, fall short of much which in duty they
are bound to do.
Queft. 1. But what is every man in this life in duty bound to do?
Answ.
Serm. XVI. There are not any Works of Supererogation.
55%
་
Anfw. Every man in this life is bound to full conformity, in the whole
man, to the righteous Law of God, and to entire, exact and perpetual obe-
dience thereunto. .The Law of the Lord is perfect, Pfal. 19.7. and re-
quires the higheſt perfection both of parts and degrees; and that
1. In the frame and difpofition of the whole man, foul and body. It
reaches all the faculties, motions and operations of the inward, as well
as the words, works and gestures of the outward. Man, as God's Crea-
ture, is bound to love the Lord his God with all his heart, foul, mind,
might, and ſtrength, Deut. 16.5. Mat. 27. 37, to 41. Luke 10. 26,27.
The first bublings of rafh anger, are no lefs forbidden by this Royal
Law, than cruel Murther, Mat. 5.21,22. A Luſt peeping out of the
eye, is no lefs a violation of this Spiritual Law, than an unclean act,
Verf. 27, 28.
2. In the performance of all thofe duties of holiness and righteousness
which he oweth to God and man. Ifrael muft bear all God's Commandments,
Statutes and Judgments, that they might learn, and keep, and do them,
Deut.5.1,2,3,31,33. He hath fhewed thee, O man, what is good, truly
and acceptably good; and what doth the Lord thy God require of thee?
furely fomething, that in the balance of the Sanctuary down weighs thou-
fands of Rams, and ten thousands of Rivers of Oyl, nay, is more acceptable
than the Idolatrous facrificing of a first-born Son, namely, To do justly,
to love merey, and to walk humbly with thy God, Mic. 6. 6,7,8. Holy
Paul writes after this Copy, but could not reach it, 'twas his exercife
and endeavour, though not his attainment, to get and keep a good Con-·
fcience void of offence, both towards God, and towards man, As
24. 16.
3. In this univerfal performance of all obedience, the Law requires the
utmoſt perfection in every duty, and forbids the least degree of every fin.
Who fo fhall keep the whole Law, and yet offend in one point, i. c. wil- James 2. 10.
lingly, conftantly, and with allowance from Confcience, though but in
the leaſt tittle, he is guilty of all, i. e. is liable to the fame puniſhment,
ftands upon no better terms of hope and acceptance with God, than it
he had done nothing.
Object. But what's all this to Believers? They are not under the Law,
but under Grace, Rom. 6. 14.
Anfw. 1. True Believers are not under the Law as a Covenant of
Works, fo as to be thereby either justified, Gal. 2. 16. Act. 13.39. or
condemned, Rom. 8. 1. Gal..3. 13.
2. But yet they are under the Conduct of the Law, viz. as it is a
Rule of Life, informing them of the Will of God, and their Duty, and
doth at once direct and bind them to walk accordingly. See what high
apprehenfions Paul had of this Law, The Law is holy,and the Command-
ment is holy, just and good, Rom. 7. 12. His dear affection to it, I de-
light in the Law of God after the inner man, Verf. 22. His faithful ob...
fervance of it, With the mind I my ſelf ſerve the Lam of God, Verf. 250.
Copies
i
I
553
There are not any Works of Supererogation. Serm. XVI.
:
Copies out a great part of it, and prefents it as a Rule to the Romans
to walk by, Rom. 13.7, 8, 9. and to other Churches, 1 Cor.7.19.
Gal. 5. 14. Ephef. 6.2,3. James calls it A Royal Law, the Law of
God, the King of Kings, and Jefus Chrift the King of Saints. It hath
a Kingly Author, requires Noble Work, gives Royal Wages, à Law of
Liberty, which if ye shall fulfil, if ye have refpect to the whole duty
and compass thereof, ye shall do well, and but well, Jam. 1. 25. & 2.8.
Thus the Beloved Difciple backs the Authority of the Law, 1 John 2.
3, 4, 7, 8.
3,4,7,
Object.
gation?
But hath not the Lord Jefus in the Goſpel diffolved this Obli-
+
Anfw. Yea, fo far is Chrift in the Goſpel from diffolving, that he
much ratifies and strengthens this Obligation, Matth. 5. 17, 18, 19.
I came not to destroy, but to fulfil; in this Chapter clearly expounds it,
elſewhere moſt ſtrictly enjoins it, Matth. 22.37, to 44. Luke 10. 26,27.
Mark 12.33.
Paul goes deep in the caſe, and rejects the thought of it
with the deepeft averfation, Rom. 3.31. Do we then make void the Law
through faith? God forbid: yea, we eſtabliſh the Law.
Thus you have heard what every man in this life is in duty bound to
do: namely, perfecily,intirely,exactly, perpetually to keep the Command-
ments of God: That's his duty. In the next place, let us ſpeak to his
Ability, or rather utter impotency to perform this duty.
2. They who in their Obedience attain to the greatest heighth which is
poffible in this life, fall short of much which in duty they are bound
to de
Since the fall of the first Adam, our common Head and Reprefenta-
tive, no meer man defcending from him by ordinary Generation, in this
life ever was, is, or shall be able, either by himſelf, or by any ſtrength of
Grace received, perfecily to keep the Commandments of God, but doth
daily break them in thought, word and deed.
1. Since Adam's fall.---- True indeed, the first Adam in his eſtate
of innocency had a power, perfonally and perfectly, to keep the whole
Law of God; but not fince, neither he, nor any that naturally ſpring
from his loins. 'Twas the dream of the old Pelagians, that man was
fo little bruiſed and impaired by Adam's fall, that even ftill by the meer
power of Nature he could perfectly keep the whole Law. If fo, what
means the Apoſtle, Rom. 5.12, 17, 18, 19. 1 Cor.15.21, 22. By Adam's
fin were all made unrighteous, fubject to death, judgment, condemna-
tion; and therefore fuch unrighteous, judged, condemned Creatures
as we are all by Nature, can never perfectly fulfil a righteous Law.
2. No meer man: none that is a man and no more.--- No man defcen-
ding from Adam by ordinary Generation. True, the only Mediator be-
tween God and man, the Man (brist Jefus, was able perfectly to keep
the Commandments of God, and did fo. Conceived he was without
fin, Luke 1.35. Heb. 4. 15. Anointed with the Holy Ghoft above mea-
Sure,
Serm. XVI. There are not any Works of Supererogation.
553
►
fure, Joh. 3. 34. Holy, harmless, undefiled, ſeparate from finners, Heb.
7. 26. Came on purpoſe to fulfil the Law, Mat. 5. 17. and did perfectly
fulfil it, Pfal. 40. 7, 8. Heb. 10. 5, to 11. Mat. 3.17. John 17.4.
ανθρώπων ἐδεὶς
But then he was not a✈ meer man, He was God as well as man, Rom. * Avanástn
9.5. Col. 2.9. God incarnate, the Eternal Word made Fleſh, John 1. παρές το γενομάρ
14. manifefted in the Flesh, 1 Tim. 3. 16. But no meer man.
the
3. Not in this life. We grant, that when the Soul comes to be in-
rold, and admitted a Free Denizen of the Heavenly Jerufalem,
fhall fit down among the Spirits of juſt men made perfect, Heb. 12. 23.
but not till then. When the Saints come to the meaſure of the stature of
the fulness of Christ, Ephef. 4. 13. When they come to fee God as he
is, and fhall behold his face in Light and Glory, then, and not till then
they ſhall be like him, 1 John 3.2. Then indeed they fhall fee God
face to face, but here only through a glass darkly, 1 Cor. 13. 12. then
prefented a glorious Church, not having Spot or wrinkle, Ephef. 5. 27.
But whilft here, like the Moon at Full, not without our ſpots.
4. Not able perfectly to keep the Commandments of God.
There is indeed a twofold perfection aſcribed to Saints in this life.
1. A perfection of Justification. Saints are compleat in Chrit their
Head and Surety, Col. 2. 10. They are perfectly justified, never more li-
able to Condemnation, Rom. 8. 1, 33, 34. Heb. 10. 14. Joh. 5. 24.
2. A perfection of Holiness or Sandiification; and this fo called,
1. In regard of its effential or integral parts. Thus when we fee an
Infant, that hath all the parts of a man, foul, body, all its members:
we fay, this is a perfect Child. Saints, even in this life, have this begun
perfection of holiness. They are begun to be fanctified in every part, in
foul, body, fpirit, throughout, though every part be not throughout fan-
Atified, I Theff. 5.23.
2. In regard of defires, intendments, aims at, and endeavours after
gradual perfection. They defire, study, labour to be perfect, as their
Heavenly Father is perfeci, Mat. 5. 48. They forget that which is behind,
and prefs forward towards the mark, Phil. 3.12, 13. Perfection, which
will be their reward in Heaven, is their aim on Earth; and, as God
accepts the will for the deed, 2 Cor. 8. 12. fo he expreffeth the deed by
the will, and candidly interprets him to be a perfect man, who would
be perfect, and defires to have all his imperfections cured.
3. In respect of others, comparatively perfect. Thus, when one man
is fickly and weak, and another man is very strong, we fay the ftrong man
hath perfect health compared with him that is fickly and weak; and yet the
ſtrong man hath not ſuch perfect health, but he hath alfo the principle of
fickness in his body, and fometime may be ill, and indifpofed. Thus
Noah was perfect in his Generation, Gen. 6. 9. Lot among the Sodomites,
Fob in the Land of Uz, Job 1. 1. Thus Saints in Scripture are faid to
be perfect, when compared with thofe that were openly wicked,
or but
openly holy; faid to be men without ſpot, compared with thofe that were
Uuu
either
T
Clem. conftit.
1. 2. c. 18.
1
554
There are not any Works of Supererogation. Serm. XVI.
either all over-spotted with filthiness, or only painted with Godliness.
Thus thofe that were ſtronger in Knowledge and Grace, laid in the Scale
with thofe that were weaker; men with babes, 1 Cor. 2. 6. Phil. 3. 15.
Heb. 5. 14. are faid to be perfect.
4. In respect of Divine acceptation, an Evangelical Perfection, a Per-
fection of fincerity and uprightnefs; fuch, as love our Lord Jefus in fin-
cerity, Ephef.6.24. Such, as are not gilded, but golden Chriftians;
not painted Sepulchres, not whited Walls; not men of an heart and an
heart. Thus God to Abraham, Gen. 17. 1. Walk before me, and be
thou perfect, or upright. Aarons indeed in this, that they carry Urim
and Thummim, Light, and Perfection, or Uprightness, engraven on their
breaſts, Exod. 28. 30. on whofe Tombs you may, with God's approba-
tion and Testimonial, write an Afa's Epitaph, 2 Chron. 15. 17. Never-
theless, notwithstanding Afa his feveral flips, yet his heart was perfect
with his God all his days.
5. In respect of degrees, to which nothing is wanting, nothing can be
added to make it more compleat. When the Sun is not only rifen, but
got to its full Meridian and Zenith. Thus, when we fee a Child that
was born perfect as to parts, grown up to mans eſtate, ſo that he ſhall
grow no taller, wax no ftronger: this we call Perfection of degrees.
And thus no Saint in this life, is or can be perfect, as to include all the
*Peccatum eft, degrees of holiness, and to exclude all, even the least taint of fin. And,
cum non eft cha- if there be but the leaft gradual defect, the Law is not perfectly fulfilled..
ritus, quæ effe Now that no man is in this life fo perfect, &c. appears,
debet, vel minor
eft, quam effe. 1. In this, That there is not one inftance to be given of any one, even
debet. Aug. de the most holy man that ever breathed on God's Earth, that was fo holy and
perfectione
Juftitia.
perfect as to be freed from having fin in him. O the blots that we find
in the best of their Efcucheons! Noah at once betrays his internal and
external nakedness. Abraham, the Father of the faithful, equivocates
more than once. Mofes, that converſed with God mouth to mouth, the
great Secretary of Heaven, is guilty of unbelief, and ſpeaks unadvifedly
with his lips. What fhall I fpeak of David, Hezekiah, Jofiah, thofe
Stars of the highest Magnitude? As for Paul, even after he had been
wrapt up into the third Heavens, hear his groans, his heart-piercing
groans, Rom.7.24. O wretched man that I am, who shall deliver me?
and free confeffion of his imperfection, Phil. 3. 12, 13, 14. Not that I
have already attained, or were already perfect, &c. As for Peter con-
Gal: 2. 11,12. cerning his perfection, read, but with fear and trembling, Matth. 26.
69. to the end; and when thou haft mingled tears with him, draw a
finger on his fear, and go, and ask His holy Succeffor, that moſt hum-
ble Servant of Servants the Pope, whether he, or any of the Scarler
Robe under him, dare compare with thofe truly golden ones for holi-
nefs, notwithſtanding all their drofs? and if not, what becomes of
their proud dream of gradual Perfection?
2. How many express Scriptures are there, that prove, that no man is
perfectly
Serm. XVI. There are not any Works of Supererogation.
555
+
1
perfecily holy in this life? Solomon gives us three, 1 King. 8. 46. There
is no man that finneth not. Ecclef. 7.20. There is not a juſt man upon
earth that doth good, and finneth not: q. d. If you would look for a
juſt one that doth good, and finneth not, you muft look for fuch an one
in Heaven, and not upon Earth. The learned and judicious Dr. Man- Dr. Manton on
ton hath an excellent Note on this Text, viz. The Wife-man doth not
Fames, P.351.
fay fimply, that finneth not, but, that doth good and finneth not; that is,
that finneth not even whilft he is doing good. Our very Wine is mixed
with Water; our beft Silver with Drofs. Our fofteft Lawn hath its
Lift, our sweetest Honey its Wax and fting. Farther yet, he throws
down his Gantlet, and proclaims a Challenge to all the World, to enter
the Lifts with him, Prov. 20.9. Who can fay, I have made my beart
clean? Who can? why many can and do, Pharifees, Papifis, Qua-
kers. True, many may fay fo boldly, proudly, falfly, but-who can fay Rom. 3 9, to
fo truly? I am pure from my fin. If we say that we have no fin, we de 21, & 23.
ceive our felves, and the truth is not in us, 1 John 1. 8, 10. If we fay
that we have not ſinned, we make bim a lyar, and his Word is not in us.
The Doctrine of the Catharists is a lying Doctrine. Even from this
Scripture it plainly appears, that that man is not perfect, that faith he
is perfect, for as much as it faith, that he, that faith fo, is a lyar, and
one that is fo far from growth and perfection, that the Truth it felf, the
Root of the matter, is not in him. None in this life are abfolutely freed
and exempted from finning, Jam.3. 2. In many things we offend all.
All of us offend in many things, in fome things at beft. The bleffed
Virgin her ſelf had her flips, Luke 3. 49. John 2. 3, 4. for which the is
taxed by Chrift himself. We offend. We includes himſelf, though Eufeb Eccl.
an Apofile of ſuch eminent holiness, that he was called the Fuft. Fob
9.2, 3, 20. How should man be just with God? or as Broughton reads
the words, How can man be just before the Omnipotent? Juft, i. e. by an
inherent righteouſneſs before God. If he will contend with him, be can- job 15. 14, 15.
not anfwer him one of a thousand. Man is not able to maintain his caufe,
and to hold his plea with an holy God. Hence it is, that that man af-
ter God's own heart, wholly waves God's Tribunal of Justice.. O enter
not into Judgment with thy Servant, Lord; he doth not fay, with an
Enemy, a Rebel, a Traytor, an Impenitent Sinner; but with thy Ser-
vant, one that is devoted to thy fear, one that is confecrated to thy fer-
vice, one that is really and indeed quantus, quantus eft, totus tuus, Pfal.
143.2. q. d. Lord, if the holieft, pureft, beft of men fhould come
and ftand before thee in Judgment, or plead with thee, they muft needs
be cast in their caufe; If thon, Lord, (houldjt mark iniquity, alas, who
fhall stand? Pfal. 130. 3.
3. It is utterly impoffible in this life perfectly to keep the Commandments
of God, becaufe the beft of Saints in this life are but imperfecily fancti-
fied. The principle of Grace within them, which is the Fountain, is
but imperfect, and therefore the threads of obedience can never rife
Uuu 2
higher
Hift. 1.2. Crio
556
There are not any Works of Supererogation. Serm. XVI.
higher than the Fountain. The Root is tainted, and the Sap and Branch,
therefore the Fruit cannot be perfectly found. While the Tree is partly
evil, the Fruit cannot be wholly good. As to the great Grace of Faith,
what great reaſon hath Chrift to ſay to the beft of Saints, as more than
once to his Difciples, O ye of little Faith? Matth. 6.30. & 8.26. &
16.8. Where is the man of fo much braſs and impudence, that dares
avouch he loves God with that degree of intenſeneſs that he ought to do?
that he loves God here with as raifed, tranfcendent, fuperlative flame of
heart, as ever he fhall do, or can hope to do in Heaven? Love always
attends on knowledge: I cannot poffibly love that, which I do not know.
'Tis the eye that muſt affect the heart. Ignoti nulla cupido. Nor can the
degree of my love exceed the degree of my knowledge. It may indeed
fink beneath it, but never fwells above it. Now our knowledge of God
in this life is imperfect; We know but in part, we fee through a Glass,
and that darkly, 1 Cor. 13.9, 12. and therefore cannot love with all
the heart, foul, mind, ftrength. More than this, there are remnants
of fin abiding in every part of Saints, and perpetual luftings of the fleſh
againſt the ſpirit, ſo that they cannot do the things that they would, Gal.
5.17. A Law in their members warring againſt the Law of their
minds, and leads them captive to the Law of fin, Rom. 7. 18, 23. They
have a Clog at their heels, fin that easily befets them, Heb. 12.1. Lufts
within them, that war against their fouls, 1 Pet. 2.11. There is indeed
* Habitat, fed in every man, even in the holieft living, a curfed root of bitterneſs,
which God doth indeed more and more mortifie, but not nullifie in this
manet, fed non life. This like the Ivy in the Wall, cut off the Stump, Body, Boughs,
Jus quodammo- Branches of it, yet fome ftrings or other will ſprout out again, till the
do, fed non ex- Wall be pluckt down. This, this is that Colloquintida, that Death in
pulfum; deje- the Pot, that Fly-blows all their Graces, leavens all their Comforts, taints:
Hum, fed non and blends all their Duties. Hence proceed the iniquities of our holy
tamen. Bern. things, Exod. 28.38. This is that, that is able to turn the High Priefts
Robes into Rags, his Incenſe into a Stench. Hence came the humble, but
true complaint of the Church, All our righteousness, in themſelves, as
ours, are as filthy rags, Ifai. 64. 6. Mark, we do not fay as the Papifts
falfly charge us, that all that a Believer doth is fin: but this we fay, a
Believer fins, for the greateſt part, in all he doth. The Work of God's
Mala mea pure Spirit upon us, and the Motions of his Grace within us, are pure and
mala funt, &
mea funt : bona holy: but yet, as clean Water paffing through an unclean Pipe, receives
antem mea nec a tincture of that uncleanneſs; ſo finfulness cleaves to our holiest Acti-
prie bona funt, ons, we the Inftruments being finful.. Needs muft the Mufick be inhar-
nec mea funt.
monious, when all the Strings of the Lute are out of Tune..
Hugo.
Inference.
non regnat
dominatur,evul-
prorfus ejectum
in Pfal.co.
Serm.10.
*
Is this a Truth? Is the Moral Law of God ſo perfect, ſpiritual, juft,
and good? Doth it indeed require and exact ſuch perſonal, perfect, and
perpetual Obedience? Muft good, only good, all good, and that in the.
moſt intenfe and highest degree, be done, and that from a Divine Prin-
ciple, the Spirit, Faith, Love, in a right manner, according to the Di-
vine:
Serm. XVI. There are not any Works of Supererogation.
557
vine Word and Will, and to a Divine End, the Glory of God? And
was there never a Saint yet in the World, that was meer man, that ever
did or could exactly do what this Law requires, but fell far fhort of their
duty? See here then the certain downfal of Dagon before the Ark. Be-
hold here that arrogant Popish Doctrine of Supererogation, bowing, stoop-
ing, falling at the foot of the Truth and Word of God. Let him that hath
an Ear, hear and judge. Tell me, if the beſt of God's Saints, doing
their best, fall short of much which in duty they are bound to do, is it
poffible for a Popish Shavelling to fupererogate, i. e. to do, yea piouſly,
acceptably, and preterpluperfectly to do, far more than God requires?
They are not afhamed to tell the World, That 'tis not only poffible, but
facile and eafie for a true Believer exactly to keep the whole Law of God,
and not to fail a tittle. Alas, Paul was a man of how attaintments,
when he whines out his 'Ev caλaimes iga ärsen@. And David a Dwarf Rom.7.34.
to thefe Goliahs. He indeed ftands wondring and trembling on the fhore
of the Ocean, and cries out, I have seen an end of all perfection, but thy Pfal.119.96..
Commandment is exceeding broad: A great deep, an unfearchable gulf,
an Ocean without bank or bottom. But as for them, with their very
Spoon they'll lave it. Alas, 'tis an eafie leap into the Chair of perfecti- Vid. vid. Cha--
on; that's a Mark, and White for Souls of a lower alloy. But greater mier. Tom.6.
Souls are born for greater Exploits. Such Eagles as they, fcorn to catch
at Flies, but fly at Stars. Nay, 'tis not Heaven it felf, at leaft nothing
lefs than the eleventh Orb of the Empyrean Heavens, can give a propor-
tionable Treat to their afpiring Souls. 'Tis for poor penitent Publicans.
and Sinners, to pleaſe themſelves in doing, through Chrift's ſtrength,
what the Lord requires; nothing becomes thefe Worthies lefs, than do-
ing more than ever entred into God's heart to command them. O the
Atupendious pride of Lucifer, and of hearts poffeffed by him. Well, my
Brethren, I would not be thought to envy and pine at their triumphant
Honour. Only give me leave to conclude this ufe, with this Epipho-
nema: viz. Thofe that will perform an Obedience that God never com-
manded, what can they expe&i lefs, than an Heaven, that God never crea-
ted? But here the Papift acts the Parthian, and fights flying, viz. makes
his Objections.
1
Object. 1. Doth God enjoin the Creature that which is impoſſible? That
were unjust, and would highly intrench on God's goodneſs.
Sol. This Arrow was long fince taken out of Pelagius his Quiver. To
which we reply as Auſtin did: What is fimply and abſolutely impoffible
in it felf, God doth not impofe upon the Creature. But what apoftate.
Man himſelf hath made impoffible to himſelf, voluntarily, and meerly by
his own default, that the great Lawgiver may, and doth justly impofe
And this impoffibility no way impeacheth God's goodness, because the
finner hath wilfully contracted and brought it on himfelf..
་
If a Prodigal Spendthrift hath, by his Luxury and Debauchery, ut-
terly diſabled himſelf to pay his Debts, may not the wronged. Creditors.
demanda
1. 20. C. 20.
}
558
Serm. XVI.
There are not any VVorks of Supererogation.
Rom. 8.4.
Rom. 10.5.
રી
Chamier.Tom.
de Confilijs.
demand their due, although the Prodigal cannot pay?
What though
the Sinner hath loft his Power, fince this is done wilfully and wickedly?
certainly God may juftly demand his Right.
Obječi. 2. But did not Chriſt come in the fleſh for this end, That we
might be able fully to keep the Law in our own perſons, that the righteouſ
nefs of the Law might be fulfilled in us?
Sol. Mark, The Scripture faith, In us, not by us. Chrift came,
that the Righteouſneſs of the Law fhould be fulfilled for us, and in us,
i. e. imputatively, but not by us perfonally. The bleffed Jefus our Head
and Reprefentative, and Surety in his own Perfon whilft here on Earth,
did fully obey the Law, perfecily conforming to it in all its holy Com-
mands. Now this his moft perfect Obedience is made over, reckoned
and imputed to his Members, Rom. 5. 19. as if they themselves, in their
own perfons, had performed it. The Laws Righteoufnefs is not ful-
filled in them formally, fubjectively, inherently, or perfonally, but legally,
and imputatively, they being in Chrift as their Head and Surety, and fo
Chrifts Obedience becomes ours by imputation.
Object. 3. But we find divers Saints in Scripture recorded for perfect
men; Noah, Job, Caleb, &c.
Sol. But were they perfect with a finless perfection? If you prove not
that, you do but beat the Air. We cafily grant a Perfection of parts,
we utterly deny Perfection of degrees, fuch as admits not the least taint
of defect or fin. We fay, that men may be very eminent in Grace, but
yet even then not exactly conformable to the Law. An Evangelical Per-
fection we admit, 'tis no more than fincerity. A Legal Perfection
we deny, that in this life is an impoffibility.
Objec. But the Romaniſts flee an higher pitch, and not content with
perfect performance cf what is commanded, they tell us, they can, and do
do more: Crying up their Evangelical Counfels, as they call them, for
rare things indeed, and fuch as far tranfcend Moral, or Evangelical Pre-
cepts. He that gives ear to thefe Counfels, and follows thefe, is a Saint
indeed, and doth indeed do more than God requires.
Sol. But what are theſe Evangelical Counfels, that are diſtinct from
3.1. 10. c. 20. Evangelical Precepts? Bellarmine, Alphonfus and Platus, concur in
their Deſcription of an Evangelical Counsel; and they thus decipher it :
It is Christ's commending only, but not commanding a good work which,
if not done, doth not at all expofe to condemnation; but if done, merits a
greater degree of Glory; a Coronet at least in Heaven. A Counfel differs
from a Precept in matter, fubject, form, and end. The matter of a
Precept is more facile, and catie: But that of a Counſel more hard, and
difficult. Obedience to a Precept fprings from a Principle of Nature;
but Obedience, or liftning to a Counſel owes it felf to none, but a fi-
pernatural Principle. To obey a Precept is good, but to conform to a
Counſel much better. But then for the Subject. All are bound to obey
Evangelical Precepts; but only fome few choice felect Privado's of Hea-
ven
✓
Serm. XVI. There are not any Works of Supererogation.
559
ven are concerned with Evangelical Counfels. The form alfo differs. A
Precept obliges by its own proper Power and Authority to Obedience;
but a Counfel leaves it in the breaſt and liberty of the perfon to whom
its given, whether he will follow it, yea or no. Laftly, they differ no
lefs in their end. The end, or effect of a Precept is a reward to him
that obeys, punishment to him that doth not: But the end of a Conn-
fel is a greater reward to him that obferves it, but not the leaſt puniſh-
ment or frown on him that neglects, and not obſerves it. But are there
indeed any fuch Evangelical Counfels contra-diftinct from. Evangelical
Precepts? Yes, fay the Papists, and to that end charge us with theſe
three Texts, which, they fay, do all prove that there are fome Evange-
lical Counfels which fall not under a Command.
Objeci. 1. Mat. 13.8. But other fell into good ground, and brought
forth fruit, fome an hundred fold, fome fixty fold, fome thirty fold.
Here, faith Bellarmine, the Lord compares the Church to good ground,
whereof one part brought forth an hundred, another fixty, another
thirty fold, and he alleadgeth the Authority of Hieronymus, Cyprian,
and Austin for this interpretation of this Parable: viz. That Chrift
doth here diftinguish between the different merit of chafte Marriage, Wi-
dowhood, and Virginity; and that Virginity is a greater good, and more
meritorious in the fight of God, than either chajte Widowhood, or Con-
jugal Chastity. But this, faith Bellarmine, is an Evangelical Counſel
only, not a Comınand: for what God commands not, and yet com--
mends, and prefers it before other things, he doth, without all doubt,
counſel only, and adviſe.
Sol. 1. But what Reaſons do thofe Fathers of the Church give for
this interpretation? Here Bellarmine is filent.
2. Let their own Maldonate anſwer for us, and Truth. A Chrifto tan--
tum propofitum fuit, ut doceret omne femen, &c. Chrift's intent here
was only this, to teach us, that all feed which fell on good ground did!
fo multiply, that that which brought forth the least increafe, produced
thirty fold, even fo much, as none but the beft and moft cultivated
ground was wont to bring forth: that which brought forth moft, an
hundred the middle good-ground, fixty; and if this be the genuine
fenfe of the Text, what doth it make for Bellarmine in the leaft, feeing
fruitfulness in hearing the Word, and enjoying of Ordinances, doth no
lefs belong to Precepts, than Counfels ?
Object. 2.. Mat. 19. 21. Jefus faid unto him, If thou wilt be perfeci,
go and fell that thou haft, and give to the poor, and thou shalt have treaſure
in Heaven, and come and follow me. Here, faith Bellarmine, an Evan-
gelical Counſel is plainly diftinguifht from a Precept. The Precept we
have in his anfwer to the young man's queſtion, Good Mafter, what
good thing fhall I do, that I may have eternal life? viz. Keep the Com-
mandments 5 There's the Precept, Verf. 16. 17. and to obey, that is
fufficient for Salvation. But then he fubjoins, If thou wilt be perfect,
Î, l..
[
V
5.60.
There are not any VVorks of Supererogation. Serm. XVI.
1
1. e. faith Bellarmine, if thou art not contented with bare Eternal Life,
but doſt aſpire unto, and breathe after a more excellent degree in that
Eternal Life, Then go, fell all, &c. Here's the Counſel.
Sol. 1. In theſe words Chrift doth not give any Evangelical Counsel
in the Papifts fenfe. For
1. No greater reward than bare Eternal Life is propoſed by Chrift
to him. Chrift only faith to him, Thou shalt have treasure in Heaven;
which phraſe is common to all thoſe, to whom the hope of Eternal Life
is propoſed: Matth. 6.20. Lay up for your felves treaſures in Heaven.
Now a bare Heaven, according to them, is not a fufficient reward for
the Obedience of an Evangelical Counſel.
2. We utterly deny Bellarmine's Glofs on these words, If thou wilt be
perfect, i. e. if thou aſpire to an excellent degree in Eternal Life: but
rather thus, If by the Obfervation of the Commandments here thou wouldst
obtain Life Eternal hereafter, 'tis neceffary that thou ſhouldſt be perfect
in thy Obſervation of them. But thou art not perfect, and therefore,
in that way, thou canst not hope to obtain Eternal Life. Waft thou
perfect, thou wouldst go and fell all thou haft, and give to the poor, but
this thou wilt not do. The Perfection then that our Saviour intends,
is a Perfection of Grace in this Life, not an higher degree of reward in
the next. And that appears,
?
1. In our Saviour's anfwer to him, Mar. 10.21. One thing thou
lackeſt: and Luke 18.22. Here our Saviour gives check to his vain
boafting.
2. When he was gone away forrowful, mark what our Saviour adds,
A rich man shall hardly enter into the Kingdom of Heaven, Verf. 23. He
doth not ſay, Shall not obtain a Golden Coronet, or a greater degree of
Glory; but plainly, He fhall not enter into the Kingdom of Heaven.
Whence it follows, that this young man, becauſe he did not follow our
Saviour's counſel, was in danger of lofing Eternal Life. Now the Pa-
pifts affert, That he that refufeth to hearken to an Evangelical Counſel,
thall incur no punishment; and let themſelves be Judges, whether ex-
clufion from Heaven be no puniſhment.
Object.3. 1 Cor. 7.25, 26. &c. Paul counfels, but doth not com-
mand Virginity and Continency to the Corinthians.
Sol. 1. It doth not follow, that becauſe Paul faith, I give my judgment,
therefore he doth not command. Compare this with 2 Cor. 8. 10.
Herein I give my advice, vol v TT did. This was concerning
γνώμίω ἐν πέτῳ δίδωμι.
Almfdeeds; and do any Papilts number Exhortations to them among
Evangelical Counfels? Or will they admit Marriage to be an Evange-
lical Counſel? and yet Paul adviſeth to it, 1 Cor. 7.2. To avoid Fornica-
tion, let every one have his own wife...
2. Evangelical Counfels have always a greater reward in Heaven pro-
poſed to the Observers of them. Read the whole Chapter, and fee, whe-
ther Paul holds forth a more Glorious Crown to Virginity, yea, whe-
ther
i
Serm. XVI. There are not any Works of Supererogation.
56x
1
ther he doth fo much as barely promiſe Eternal Life to it.
3. Evangelical Counfels are not backt with the intimations of Tempo-
ral Commodities, as theſe are here, Verf. 26, 28, 34.
Let this fuffice for the firſt Conclufion. 1 proceed to the ſecond.
-
Lovan. Tom. 2.
art.9.
2. Were it poffible for the best of Saints perfectly to keep the Law of God, 2 Conclufion.
yet even theſe ſuppofed perfect ones cannot in the least oblige God, or merit
any thing from the hand of his Justice. When we have done all thofe
things which are commanded us, we are still unprofitable ſervants to
our Sovereign Lord, we have done but that which was our duty to
do. As to Merit, properly and ſtrictly fo called, it is the juſt deſert of
a voluntary action, whereunto a proportionable reward is due out of Justice,
So that if it be not given, an injury is really committed, and he, to whom
retribution properly appertaineth, should be really unjust if he did not
exactly compenfate. Some of the Papifts foar very high in this point, Tapperus in
and tell us roundly, that good Works do not only merit in refpect of Explic. Artic.
God's Gracious Covenant, but in regard of the worthiness of the Works
themſelves: And that God, for the greater honour of his Children,
would have them to get Heaven by their Merit, which is more honoura-
ble to them than to receive it by God's free gift. 'Tis not for fuch
high-born Souls as theirs humbly to expect and obtain Everlaſting Hap-
pineſs, as a Beggar doth his Alms; but to attaque Heaven by ftorm, to
enter upon, and poffefs it, as the just reward of their Works, and to
ride triumphantly through it as Conquerors. Others of the Papiſts ſeem Bell. de juſt.
more modeft, and they tell us, that the Saints do merit indeed, but then 1.5 c.16,17.
their merits are fubordinate to Chrit's merits; nay, fay they, they are
derived from them, for Chrift hath merited for us the power and grace of
meriting: And therefore this Doctrine of Merit is far enough from
obfcuring the Glory of Chrift's Merits: It rather argues the wonderful
efficacy of them. 'Tis no blemish to the Sun, that the Moon and Stars
fhine with a borrowed Light from it. Fruitfulness of the Branches is no
disparagement to the Vine. The dependent and fubordinate efficacy of
fecond Cauſes, no detraction from the All-fufficiency and Omnipotency,
of the firft. But for all theſe fugred words and fair pretences, we ſhall
endeavour to make it evident, that fuch a fanfied merit of pardon of fin,
and eternal life, even by our beft works, is an ungrounded, novel, un-
neceffary, impoffible fiction.
1. Wholly ungrounded on the Scriptures. That Chrift's Merit hath
purchaſed for us Grace for the performance of good Works, we readily
grant: but that he hath merited that we might merit, we utterly deny,as
being a thing unheard of in the Writings of the Prophets and Apoftles
2. Novel; 'tis a new upstart Opinion, ſo ſays that Malleus Jefuita-
rum, the incomparable Uher. In former times of Popery, the ordi-
nary Inftruction appointed to be given to men on their Death-beds,
was, That they should look to come to glory, not by their own Merits, but
by the Virtue and Merits of Chrift's Paffion; and place their whole con-
fidence
XXX
པ།
562
There are not any Works of Supererogation. Serm. XVI.
fidence in his Death only, and in no other thing, and interpofe his Death
between God and their fins. This made William of Wickham, Founder
of New Colledge, profefs, he truſted in Chriſt alone for Salvation; and
Charles the Eighth did the like when he came to die; and Bellarmine
himſelf, when he was at the brink of Eternity, to profefs, Tutiffimum
eft, c. give me a Chrift, rather than all other pretended Merits what-
ever.
3. An unneceſſary fiction. Hath Chrilt a fulness of Merit, and that
of infinite value, to purchafe Reconciliation and Acceptation both of our
Perfons and Services, together with an Everlafting Inheritance in the
Kingdom of Heaven? Yea, or no? If it be denied, 'tis eafily pro-
ved out of Dan. 9. 24, 26. Col. 10. 19, 20. Job. 17. 2. Heb. 9. 12, 15.
If it be granted, that the Merit of Chrift is of infinite value, and that`
Entia non funt by it he hath purchaſed in the behalf of his Members a full right unto
multiplicanda Eternal Life and Happiness; if Chrift hath merited for us perfection, and
fine neceffitati fulness of Grace and Glory, what neceffity is there that we our felves
ſhould do this again?
4. 'Tis impoffible. We cannot poffibly by our beft Works merit Eter-
nal Life. We are faved by Mercy, not Merit, Rom. 3.20. and Rom.4.
2,4,6. by Grace, not of Works, Ephef. 2. 8, 9. Tit. 3.5,6,7. and if
by Grace, by Grace alone, not by Works, no blending of Grace and
Works together, Rom. 11. 6. To evidence this, let us but duly confi-
der the neceffary Ingredients of Merit, and apply them to the best Works
of the best of Saints. To render a Work properly and ftri&ily meritorious
of a reward, 'tis neceffary that
1. There should be fome equality, proportion, and ſuitableneß between
the Work and the Reward. But is there any equality betwixt the enjoy
ment of God in Heaven, and our imperfect Works on Earth? If I pre-
fent my Prince with an Horfe or Dog, and he requites me with a Lord-
ſhip, will any man fay I have merited that Lordship? Of all Works none
comparable to Martyrdom: but yet what compare been a Crown of
Thorns here, and a Crown of Glory hereafter? 2 Cor. 17. not worthy
to be named the fame day, Rom.8. 18.
2. That the Work done be profitable and advantageous to him of whom
any thing is merited. But can a finful man be profitable unto God? Job
22.2, 3. and 35.7, 8. Can a man, he doth not mean an ordinary, fick-
ly, weak, frail man, but a man at his beft, a man in the flower and per-
fection, not only of his natural abilities, but in the richest Furniture and
Array of his acquired and infpired Perfections. Take this man, a man
of theſe Attainments and Accompliſhments, and can be be profitable to
God? can he bring any advantage, gain or profit unto God? Be he
never fo holy, never fo righteous, doth the Lord receive any advantage
by him, ſo as thereby God is his Debtor, and become beholden to him?
No, no. The beft of men cannot oblige God. The great JEHOVAH
is perfect in himſelf, and therefore cannot receive any addition: he is
Self
Serm. XVI. There are not any Works of Supererogation.
563
Self-fufficient, and therefore needs no addition. Holy David hum-
bly acknowledges this, Pfal. 16. 2. My goodness extendeth not to
thee: i.e. I am not able to do any good which reacheth to thy benefit,
or increaſeth thy happineſs.
Exod.19.5.
Object. But is not the Church of the Jews called God's peculiar trea- Deut.32.9.
fare? and is there no profit in a treaſure?
Sol. Yes. They are called his treaſure, not becauſe they profit him,
but becauſe he protects them, as a man would his treasure that is moft
dear to him.
Object. But is not the glorifying of God an advantage to him?
Sol. Our glorifying of God adds no more to him, than the reflecting
Glafs doth to the most beautiful Face. It only fhews what God is, it
doth not add to what God hath: Nay, at beft 'tis but a dusty crackt
Glaſs, Mat. 5. 16. A little Taper adds more Light to the Sun, than all
men do or can to God.
That
We
3. That it be a Work that is not already due. Doth any man deferve
an Eſtate for that Money whereby he difcharges an old Debt.
which is our duty to do, cannot poffibly merit when 'tis done.
cannot oblige either God or man by performing our Obligation. All the
Works we can do for God, are deferved by him. Hath not he created
us? Doth he not every moment uphold our Souls in life? Hath he not
redeem'd us, and fo is infinitely before-hand with us every way? Dare
any ſay, that God doth not deferve that they ſhould do the utmost they
can for his Service and Glory? If he doth, is it not Pride and Impit-
dence to pretend merit from God? Thus our Saviour argues in the Text,
where he proves, that, becauſe the ſervant had done no more than was
bis duty to do, therefore he did not merit in doing it: When ye have done
all, Say, We are unprofitable fervants, we have done that which was our
duty to do. He that hath done all thofe things that are commanded him,
is a man indeed, a man of worth, a man of men: but where to be found -
on Earth? But let it be granted, that he hath reacht to the utmoſt
line of the Command, he is yet an unprofitable ſervant, he hath done
but bis duty. A man of worth he may be, a man of merit he is not, he
cannot be. There neither is, nor can be any good Work acceptable to
God, which God hath not commanded. Of all other Works whatever
his Query is, Who hath required them at your bands? Ifai. 1.12. and if
it be commanded, then it is due to God; and if fo, then by giving that
to God which is his due, we do not merit, no not fo much as thanks,
Luke 17.9, 10.
We are not our own, we are the Lord's. We are
bought with a price, we owe our whole felves for our Creation and Re-
demption, 1 Cor. 6, 20. and therefore we ought to glorifie God in cur
Bodies and Souls, which are the Lord's. If we our Selves,our Bodies and
Spirits are the Lord's, much more are all our Services his. If the Per-
fon be anothers, all the work that is or can be done by him are his too.
4. That, what good Works we do, be our own. A man cannot merit
X X X 2
by
"
564
There are not any Works of Supererogation. Serm. XVI.
by giving that to another, which he had from him to whom he gave it.
A King's Almoner merits not by diftributing his Sovereigns Alms. Now
every good gift, and every perfect gift, is from above, Fam.1.17. What
hath, or doth the beft of Saints, that he hath not received? 1 Cor. 4.7.
Is it not the Lord that worketh in them, both to will and do? Phil. 20
12, 13. Do not all Works that are good, as they are good, proceed
from his Spirit? Are they not the Fruits that ſpring from that Divine
Root? Gal. 5.20. Is not Repentance his gift? Ati. 11. 18. and 5. 31
Is it not given to us both to believe and to ſuffer? Phil. 1.29. Without
bim, can we,
of our felves, do any thing? Joh. 15.5. Nay, can
we fo much as think a good thought of our felves? 2 Cor. 3.5. Is it not
he that works all our works for us, and in us? Ifai. 26. 12. And there--
fore certainly by them God cannot be bound to beſtow more upon us..
Durand. in 1.. Hence Durandus, to the great regret of Merit-mongers, with much.
Sen. dift. 27. zeal and ftrength, impugns and contends against the merit of Con-
dignity.
5. That it be not mixt and tainted with fin. That Action which
needs a Pardon, cannot deſerve a Reward. Can that, for which we de-
ferve Hell, and Eternal Death, merit Heaven, and Eternal Life? Now
as good Works are wrought by us, they are defiled and mixed with fo
much weakneſs and impertection, that they cannot endure the ſeverity.
of God's Judgment, Ifai. 64. 6. Gal. 5. 17. Rom.5.17, 18. Pfal.143.2.
and 130.3.
All our Graces are imperfect, all our Duties are polluted ;..
and therefore' ſtand in need of Favour, Grace and Acceptation: and
where then is their merit?
Object. 1. But is not Eternal Life called a Reward? and doth not
that strongly prove merit? Mat. 5. 12. Great is your Reward..
Sol. 1. Compare Scripture with Scripture, and then judge. Is not
Eternal Life faid to be the Gift of God? Rom. 6. 23. Can a free Gift:
be deferved or merited? Again, is not Eternal Life called an Inheri-
tance? Rom. 8. 17. Gal. 4. 7. Ephef. 1. 14, 18. Col. 1. 12. Can the
fame Eftate be mine by Inheritance, and by Purchaſe?
Yes, fay the Papifts. The Glory which Chriſt had, was his by In-
beritance, for he was Heir of all things, Heb. 1. 2. and yet 'twas his
by Purchaſe too: He dearly paid for it, Phil.2.7, 8, 9, 10.
True, but this was in divers refpects, becauſe he had two Natures:
As he was the Eternal Son of God, it was his Inheritance, and belong-
ed to the Manhood only as united to the Godhead. As he was Man,
he might, and did Purchaſe it by what he did, and füffered in the flesh.
But in Saints there are not two Natures, nor any ground of pretence for
Purchaſe..
2. Doth not the Scripture clearly fpeak of two kinds of Rewards,
of
Grace and of Debt? and withal affirms, that the Reward that God
gives to good men, is meerly of Grace, not of Debt, Rom. 4. 4.
Bellarmine tells us it may be of both..
靓
​No..
Serm. XVI. There are not any Works of Supererogation.
565
No; The Apoſtle utterly forbids that: If it be of Grace, then is it no
more of works, Rom. 11.6.---4.4, 5.
Object, 2. But God gives this reward to men, for working in his Vine-
yard, Mat. 20. 8.
Sol. True, but ftill the reward appears to be of grace, elfe why ſhould
he that came in at the last hour, receive as much as they that had born
the heat and burthen of the day? ver. 12.
Object.3. But God is faid to reward men according to their works;
according to, i. e. according to the proportion of them, and that implies
mèrit, Rev. 20. 13. 2 Cor. 11. 15.
Sol. I muſt demur to this glofs on theſe Texts, and that,
1. Becauſe, fince God is pleas'd to reward in us his own gifts and
graces, not our Merits, as Bernard ſpeaks, He may still keep a proportion,
and to them to whom he gave more grace here, he may give more glory here-
after, and yet there is no more merit in this additional reward, than in.
the rest.
2. I may as well conclude, the blind men merited their fight, becauſe
Chriſt faith, Be it unto you according to your Faith, Mat. 9. 29. as we
may gather Merit from this phrafe, according to your works.
Object. 4. Good works mentioned, as the Causes, for which God gives
eternal Life, Mat. 25.35. Come ye bleffed, &c. for I was hungry, and ye
gave me meat, &c.
*
Sol. Paul did not think this a good Argument; for though he knew
that it was faid of Abraham, Because thou hast done this thing, I will blefs Gen.12.16,17.
thee: yet he flatly denies the merit of Abrahams works, Rom. 4.2, 6.
Gal. 3. 5. And, when he ſays of himſelf, I obtained mercy, becauſe I
did it ignorantly, 1 Tim. 1. 13. who can imagine that he means that bis
ignorance merited mercy. The King faid, I forgive thee all thy debt, be-
caufe thou defiredit me, Mat. 18. 32. Did his meer asking deferve it?
Object. 5. Good men own'd by God, as worthy of the Kingdom of God,
2 Theff. 1. 5. Rev. 3. 4..
Sol. Theſe are ſaid to be worthy, not as the Labourer is worthy of his
hire, Mat. 10. 10.
1. But Comparatively, in respect of other men, that are moſt un-
worthy.
Luke to. 7% -
1 Tim. 5.17½?
18.
Gen. 32. 10
Mar. 8. 8.
2. By Gods gracious acceptation of them, in, and through Chrift, Acts 5.
41. Mar. 22. 8. But otherwiſe the holiest of Saints have ever judged
themſelves moſt unworthy of the leaft of God's mercies. So far have
they been from proudly thinking themſelves worthy of eternal life.
A worthiness of fitness and meetness for Heaven in Saints we acknow- Luke 7. 6, 7.-
ledge, as the word asus is rightly rendred, Matt. 3. 8. and yet it is God's 2 Thef. 1. 3.
grace alone that gives the Saints this fitnefs; Col. 1. 12. 'Tis God Phil. 1. 27.
alone that makes us thus meet to be partakers of the inheritance of the 2 Thef. 1. 5.
Saints in light. 'Tis therefore no less than impudence to pretend to Col. 1. 12.
merit from God by it: and if yet any will be fo audacious as to boaſt
oft
Luke 21. 350x
566
There are not any VVorks of Supererogation. Serm. XVI.
1
ufe 1.
of their own worth and merit, let them be pleaſed to anfwer the Apo-
file's clofe, and cutting queftions; 1 Cor. 4, 7. Who maketh thee to
differ? and what haft thou, that thou didst not receive? now if thou
didft receive it, why doft thou glory as if thou didft not receive
it?
>
Infer. 1. If then legal, finleſs Perfection, and merit for our felves by
our beſt works, notwithſtanding all its plaufible pretexts, ftands convi-
cted, and caft, what shall we think of works of Supererogation? what
intollerable arrogance, boldly, and without a blub to affirm, that divers
of the Saints have not only merit enough to purchaſe eternal life for them-
felves, but a great deal to fpare for the relief of others. This felf-advan-
cing, and heaven-daring Doctrine of works of Supererogation, what
felf-fearching foul is there that looks not on it as the higheft ftrain, two
or three notes at leaſt above Ela, indeed ſuch a note, as not the holieft
Teraphim, Seraphim, Arch-Angel, durft ever yet pretend to reach to, no
not in their higheft Halelujahs. Supererogation! both the word and
thing point out to us the Top Round of the Popish Arrogancy. Or if
you pleaſe, you may look upon it as the grand Bellows of the Popes
Kitchin here, and of his comfortable importance, his moft beneficial La-
boratory, viz. Purgatory, hereafter.
The Papifts jumble in this Doctrine among the croud of ſeveral
other ungrounded, unſcriptural, novel, and abfurd opinions. And, that
you may fee that it is much beneath thefe grand Sophy's, vel delirare, vel
infanire, nifi cum ratione, thus they erect their Babel. A Lanscape
Dav. in Colof. whereof is exactly drawn by the skilful pencil of the truly Reverend and
Learned Davenant. -
I. 24.
-Culpam re-
mitti, nihil
1. Firſt then they readily acknowledg and declare, that God-man
·Christ Jefus did fully satisfie the Justice of God by his offering up of him-
ſelf a facrifice for fin, and that by that Sacrifice did fully expiate the fins
of Believers. A truth this written with a Sun-beam. But then with
the Text, you must take the Popish Comment too. This fatisfaction and
expiation, fay they, is to be understood only in refpect of their guilt of
mortal fins, and of their eternal puniſhment due thereupon, but
not at all in refpect of their temporal punishment. As for this,
they are wholly left to themſelves, either to fink or Swim; and
notwithstanding all that Chrift hath done, fuffered, purchaſed, pro-
mifed, Believers are ftill liable to it, and that not only in the prefent
world, but for fome time, at leaſt in the next, i, e. in Purgatory,
To follow them xala ridas, ftep by ſtep.
1. As to that pretty new-coin'd diftinction between the full remiſſion
of the guilt of fin, and yet inflicting of the punishment after the pardon
of the guilt. Tell me, what is guilt? is it not a liablen:ſs and being
aliud eft, quam bound over to puniſhment? Is it any thing more or less: therefore if the
non impurari
ad pœnam
guilt be taken away, of neceffity the punishment must be taken away
Durand. 1.4. alfo. All punishment refults from guilt, and from guilt alone, and
there-
?
Serm. XVI. There are not any Works of Supererogation:
567
ἐδεμία κόλασις,
therefore if there be a full expiation of that, the punishment muft needs.
ceafe, let the kind of it be what it will. If a fin be remitted, pardoned,
forgiven, it cannot in equity be punished. All punishment in order to
fatisfaction of juftice is utterly inconfitent with the nature and tenor of
remiffion of fin. 'Tis a great and known maxim, In fublata culpa, tollitur Exempto rea-
&pana; and backt by the concurrent teftimony of the Ancient. The tu eximirur
& poena,Tert.
truth is, to affirm the contrary, is to make remiffion of fin a meer Bauble, de Bapt. c 5.
or rather a Taunting jeer, or ftinging Sarcasm. As if a Creditor (hould s
επε συγχώρησις,
fay to his Debtor, poor foul, I freely forgive thee all thou oweft me, only Chryf. hom.
I muft throw thee into a Dungeon full of Scorpions and Serpents, and 8. ad Rom.
thefe muft fting and torment thee years without number; but for thy
comfort, know, that 'tis not for the millions but mites thou oweft me.
Purgatory-fire is not for mortal but venial fins, little peccadillo's. Or as
if a Judge or King fhould caufe an O yes to be made, and then proclaim
a free and gracious pardon to a defperate malefactor, or rather to his own
prodigal, rebellious Son; thus, Son, I do, before Men and Angels, and
in the face of the whole World, freely forgive you all your debaucheries,
rebellions, treaſons, I frankly quit you from the guilt of all your bloody
crimes, only I remember fome little incogitancies,fome flight flips of your
youth; and thefe I muft not, cannot pardon. For thefe therefore, fuch
is my tender compaſſion, you ſhall only be ftretch'd, and held on a Rack,
thrown on a burning Gridiron, feed on flames of Sulphur, and have plen- -
tiful draughts of fcalding-lead.--- O brethren, what humane ear could
bear fuch ſtabbing language? Mutato nomine de Papicolis narratur fa-
bula.
do nobifcum
2. Hath not Christ by his perfect Obedience and Sacrifice of himſelf Vere Chriftus
fully satisfied the justice of his Father, and puchafed perfect reconciliation? communican-
By the obedience of that one man, the fécond Adam, are not many, even fine culpa
all elected, converted, believing, penitent finners made righteous before pœnam, &
God? Rom. 5. 19. Hath not Chrift by one offering perfected for ever them culpam folvit,.
that are fanctified? Hebr. 10.14. Doth not the Blood of Chrift through- & poenam,
Auguft.
ly purge our Conſcience from the guilt of dead works as well as filth?
Heb. 9. 14. Hath not Chrift loved us, and given himself for us an of-
fering, and a Sacrifice to God for a ſweet ſmelling favour to all gracious
intents and purpoſes? Eph. 5.-2. Did not Chrift by his death finiſh the
tranfgreffion, and make an end of fins? Hath he not made perfect recon-
ciliation for iniquity, and brought in everlasting Righteousness? Dan. 9.
24, 26. Col. 1. 19, 20. Rom. 3. 24, 25, 26.
3. Where do we find in the whole Scripture, any the least hint of ſuch a
reſtriction or limitation, that Chrift hath fatisfied for eternal and not for
temporal puniſhment? Did he not bear the one as well as the
other? Ifa. 53.4, 5. Surely he hath born all our griefs, ca ried all our
forrows, is wounded for all our tranfgreffions, bruifed for all our ini-
quities, the chaftiſement of our whole peace was upon him, and by his
Stripes only we are fully healed. The indefinites in the Text clearly in-
clude
1
568
There are not any Works of Supererogation. Serm. XVI.
}
clude an univerfal. Chrift his own felf bare all our fins, that is, the guilt
and puniſhment of them in his body on the Tree, and therefore doubtlefs
takes off from the finner what he bare in his own perfon, 1 Pet.
2.24.
4. But tell me, Papists, fuppofe you laid your ear cloſe to that fiery
dungeon of Purgatory, and fhculd there hear elected Believers, fuch for
whom Chrift hath eternal love, and particularly died, and fuch as are
truly regenerated and adopted; (for none but fuch are there, according
to your felves): Suppoſe, I ſay, you heard an Aſa, an Hezekiah, a Je-
hofaphat, a Mary Magdalen, nay one of your own moft holy Popes, (who
all have had their little flips, venial fins at leaft) yelling, bowling, crying
out with Dives, wo is us, wo is us, for we are tormented in this flame.
And, though they cannot, dare not in the leaft murmur againft, or im-
patiently complain of God, (that were a mortal fin, not committable in
Purgatory) yet might they not without offence complain to God in
fuch language as this: Ab dear Father, the Father of thy dearest Son
our only Surety and Saviour, who now fits at thy right-hand, and where
one day we shall fit near him; wert not thou be that didſt moſt freely
and faithfully promiſe us, when we were on earth, to blot out all our
fins as a cloud, and our tranfgreffions as a mift? Ifa. 43.25. To cover
them with the robes of thy Son's Righteoufnefs? Pfal. 32. 1, 2. To
caft all our fins into the depth of the Sea? Mic.7. 18,19. Not to impute
our trefpaffes? Kom. 4. 8. Yea, though they were fought for, that they
fhould not be found? Ifa. 26. Never to mention them more? Ezek, 18.
22. Nay, never to remember them more? Jer. 31.34. Ah dear Father,
were theſe indeed thy promises, and didſt thou in our life-time, by thy
Spirit, feal to our Confciences the faithful performance of them? and
is this thy performance of them? Is this thy kindneſs to thy friend?
as once Rebeccab, if it be ſo, why are we thus? Gen. 25. 22. Is all thy
promiſed mercy come to this? O confider and fee whether there be any
forrow greater than our forrow, which is done unto us, wherewith the
Lord himſelf, our Father, and not the Divel, hath afflicted us, in the
day of his fierce anger. True indeed, our mountains are buried in the
depth of the Sea, but our molehills fink us; all our talent-debts are
paid, but we lie, and rot, and burn, and die, for fome little fees. Tell
me, Papiſts, if you heard fuch a complaint as this, would it not make
your bowels to wamble? would you not be apt to bid 'em huſh, and be
ftill, for fear, left it ſhould be nois'd in Gath, and blab'd abroad in the
ftreets of Askelon; left that on the other fide of the wall, in Hell,
(which, you ſay, ſtands but the next wall to Purgatory), a damned Caitiff
fhould hear it, and ſay, Aba, aba, thus would we have it; thus, oh thus
let all thofe be ferved, and faved, that, while they lived on earth, believed
on, and were obedient to a crucified Jefus. In one word, for God to
elect, redeem, regenerate, justify, adopt, fanctify, accept, promife, fwear,
and to do yet much more for pardoned finners on earth, and yet in a
vindictive
2
Serm. XVI. There are not any Works of Supererogation.
569
Vindictive way, in order to the fatisfaction of Juſtice, thus to puniſh,
what is it less than the higheſt contradiction?
Object. 1. But we muſt not think the learned Bellarmine will be ſo ea- Bellarm. de
Purg. l.1. c. 10.
fily muzzled: bark, he will and muft, though bite he cannot. If Chrift,
faith he, fatisfied for all the fault and puniſhment, why then do we ſuffer
So many evils after the remiffion of guilt? Doth not God lay many evils
on pardoned perfons? Was not Mofes pardoned as to his rafh anger,
but yet must die in Mount Nebo for his trefpaſs? Deut. 32.48. &c.
The Ifraelites pardoned, but yet punished, Numb. 14. 20, 21, 22, 23.
David pardoned, but yet the Child muft die, and the Father ſtabb'd
through the Child's loins, 2 King. 12. 14.
Sol. 1. Theſe are not properly and ftri&ily puniſhments. True, mate-
rially they look like fuch, and may be owned as fuch, but not formally.
Fatherly Chaſtiſements they are, Legal Puniſhments they are not: Medi-
cinal, but not Penal: Rhubarb, not Poiſon: Lancets only, not Stilletto's :
Ligaments, not Halters. They do not come from God's Vindictive
Wrath, nor doth he in the leaſt deſign them for the fatisfaction of his
Juftice; but they proceed from other caufes, and are defigned for other
ends. They are the Iffues of his Paternal love and tenderness, Heb. 12.
5,6. Rev.3.19. To make them more fenfible of the evil of fin, Jer. 4.
18. To prove their Graces, Deut. 8. 16. To purge their Confciences,
Ifai. 27.9. Refine their Spirits, Zech. 13.9. 1 Pet. 1.6. and to fave
their Souls, 1 Cor. 11. 32. 2 Cor. 4. 17. For God thus to afflict and
puniſh, may very well ftand with pardoning Grace; but to puniſh un-
der any notion of fatisfaction, ſave only that of Chriſt, cannot.
Object. 2. Death is the wages of fin, Rom. 6. 23. and yet the righte-
ous, though all their fins are forgiven in Chrift, are not delivered from
death.
Sol. 1. At the laſt day they shall be delivered from death it felf, 1 Cor.
15.26, 55.
2. In death, are delivered from the sting and curſe of death, 1 Cor.15.
56. Heb. 2.75.
3. In that they die, this is out of God's love, Ifai. 57. 1,2. 2 King.
22.20. And that becauſe,
1. It frees them perfecily from fin and mifery, Ephef. 5.26,27. Rev.
14.13.
2. It makes them capable of further Communion with God in Glory,
which they then enter upon, Luke 23. 43. Phil. 1. 23.
Thus much as to their firft Affertion, we proceed to the fecond.
II. They tell us, That for the preventing or removing of these temporal
puniſhments both here and in Purgatory, (notwithstanding the fulness of
Chrift's fatisfaction and merit) there must be bumane fatisfactions made
to God by Believers themselves, and that for themfelves or others. At this
hole creep in a world of Popish Vanities: Hence fevere Penances, fre-
quent Faftings, late Vigils, tedious Pilgrimages, bloody corporal Lash-
Y y y
ings,
$70
There are not any Works of Supererogation. Serm. XVI.
}
ings, voluntary Poverty. All theſe are Humane fatisfactions before death.
After death, Maffes, Prayers, Dirges, Indulgences, Pardons, thefe for
them that at their death are pinion'd up, and carried bound to Purgatory,
and this only for venial fins, ſuch as break no fquare at all betwixt God
and Souls, fuch as do not deserve the lofs of God's favour, nor exclufion
from Heaven to Purgatory, I fay, whoſe flames, and exquifite torments
differ nothing from thofe of Hell but only in duration, the one being but
for a time, the other everlaſting.
As to this fine device of Humane fatisfaction by Believers for them-
felves or others, we demand,
1. In Chrift's Humiliation, Was there a fulness, an all-fulness of fa-
tisfaction, to make an ample amends to God's enraged Juftice, yea, or
no? If it be denied, doubted, or diſputed, by the Socinian, or Pa-
pift, we thus prove it. The fulness of Chrift's fatisfaction is,
1. Mot clearly typified in the Old Testament, in thoſe three famous in-
ftances, the burning of the Sacrifices by fire from Heaven, Lev. 1.9.
Judg. 6. 17, 21. 2 Chron. 7. 1,3. and made them afcend towards the
place of God's glorious poffeffion. The compleatness of the daily bloody:
Sacrifice, Exod. 29. 40. The sweetness of the things required in the
Meat and Drink-Offering, Exod. 29. 40. Lev. 2. 2, 15. All thefe Types
of the fulneſs of Chrift's fatisfaction.
2. Plainly afferted in the New Testament, Ephef. 5. 2. Chrift hath
given himſelf for us, an Offering and a Sacrifice to God for a ſweet ſmel-
ling favour. Wherein obſerve theſe two things
1. The Sufficiency: An Offering and a. Sacrifice to God.
2. The fragrancy and acceptableness unto God of the Offering and Sa-
crifice of Christ. Chrift's Offering and Sacrifice of himſelf was as ac-
ceptable unto God, as the sweetest Odours are unto mens fenſe of ſmel-
ling.
3. Really evidenced by Chrift's Exaltation, as an evident fign or token
thereof. Chrift was thrown into the Prison of the Grave, as our Surety,
for our fins, and no poffibility of delivery of him thence, but by paying
the utmoſt farthing we owed unto God's Juftice. But now, as the Pro-
phet faith, He was taken from Priſon and Judgment, Ifai. 53. 8. raiſed
from the dead, taken up into Heaven, placed at God's right hand, I Cor.
15.4. Mark 16. 19. there admitted into the glorious exercife of an Au-
thoritative Interceffion, Heb. 7.25. A moft convincing Argument that
he hath paid off all our debt, given full recompence to God's diſpleaſed
Holiness, fufficient fatisfaction to his Juftice provoked by our fins. Here-
upon that of our Saviour, John 16. 8, 10. The Comforter will convince
the World of Righteousness, because I go to my Father: i.e. The Spirit
fhall convince the World, not only that Chriſt was righteous, or innocent.
in his own perſon, and therefore unjustly numbred among tranfgref-
fors; but that there was Righteouſneſs enough in him for the justification
of the whole World of his Ele&i: and the Argument whereby he proves
it,
Serm. XVI. There are not any Works of Supererogation.
571
it, is, Becauſe 1 go to my Father. Our fins and God's Juftice would
have kept Chrift ſtill in his Grave, and never admitted him into Hea-
ven, till he had fulfilled all Righteoufnefs: i. e. till he had performed
all the Duties, and ſuffered the whole curfe of the Law as touching the
fubftance thereof, for thofe for whom he lived and died a Surety. On
this it is that Paul firmly grounds his triumphing confidence, and bids
defiance to Sin, Law, Death and Devils, Rom. 8. 33, 34. with Rom.
4.25.
4. Plain, From the infinite Worthiness of his Perfon; and that whe-
ther you
confider Chrift's Humiliation under the notion of a Price, or
Sacrifice.
1. As a Price which he paid for us, of great and ineftimable va-
lue, by reaſon of the Worthiness of his Perfon. The precious Blood
of Chrift, 1 Pet. 1. 18, 19. the Blood of God, Act. 20. 28. A full, and
fufficient Price of ranſom, Pfal. 130.7,8. From the guilt and dominion
of fin, from the curfe and rigor of the Law, all fteps and degrees of Sal-
vation, from all fins, all evil that is in fin, all the fad and miferable
confequents and effects of fin. And a fufficient Price of Purchafe to ob
tain love, kindneſs, life, righteouſneſs, favour and acceptance, toge-
ther with all the gracious and glorious fruits thereof.
2. As a Sacrifice, which he offered for us, an all-pleafing Sacrifice, by
reafon of the Infinitenefs of his Perfon. By one Offering for ever per-
fected thofe that are fanctified, Heb. 10. 14. The great acceptableness
of this Sacrifice unto God, proceeds from the Dignity of the Prieft
offering, the Eternal Son of God, in whom God was infinitely well-
pleafed, Mat. 3. 17. From the Sacrifice offered, the Blood fhed was
the Blood of God, Act. 20. 28. From the Altar on which 'twas offered,
the Divine Nature, Heb. 9. 14. Tell me then, is there in Chrift's Hu-
miliation an all-fulness of fatisfaction to Divine Juftice, yea, or no? If
ſo, What need then in the least of this fig-leaf of Humane Satisfaction?
To what purpoſe do we light up a dim Taper, and a Smoaky Candle,
when we have before us the clear and full light of a mid-day Sun? If
Chriſt's fatisfaction be of infinite price, why may it not ferve for the
expiation of the guilt of Temporal, as well as Eternal punishment? If
there be an all-fufficiency in Chrift's fatisfaction, what need the fupple-
ment of ours?
Object. 1. Did not Paul rejoice in his ſufferings for the Church, and fill
up that which was behind of the afflictions of Christ in his flesh, for his Bo-
dies fake which is the Church? Col. 1. 24.
Sol. A great difference betwixt ſuffering for the good of others, and
Satisfying for the fault and guilt of others. A Paul may do the for-
mer, a Chrift only can do the latter. And this was the fole caufe of
Paul's rejoycing, the great benefit that accrued to the Church by his
Suffering. True indeed, Paul is faid to fill up, &c. not as if there were
any thing lacking or defective in the fufferings of Chrift, Heb. 10. 14.
Y yy 2
and
572
There are not any Works of Supererogation. Serm. XVI.
{
}
$
1
and 7. 25. but by the fufferings of Chrift our Spiritual means, not Chrift
perfonal, but Chrift mystical, that is, the Body Chrift, or true Believers,
i. e. Chrift in his Members, who are uſually called Chriſt, A&. 9. 4.
2 Cor. 1.5. Heb. 11. 25. When Chrift had done fuffering in his Per-
fon, he left it as a Legacy to his Members, that they ſhould ſuffer with
him, and for him, A&.9.16. and 14.22. 2 Tim. 3. 12. Well then,
Paul fuffers for the Church: but how? fo as to fatisfie God's Juſtice
for them? Ob no. Paul rejects this fenfe with indignation, Was Paul
crucified for you? I Cor. 1. 13. But as he is faid fometimes to fuffer
for Chrift, 2 Cor. 12. 10. not furely to fatisfie for him, but to glorifie
him; fo he fuffers for the Churches edification, and eſtabliſhment, and
fo he elſewhere explains himſelf, Phil. 1. 12. 2 Tim. 2. 10. Hence it
is,that 2 Tim.2.9. he is ſaid to labour in the Word even unto bonds. Nor
doth Paul think by his fufferings to redeem others from their fuffering,
but by his example to excite them to the fame conftancy: wherefore he
faith, he fuffered all things for the Elect, not that they ſhould expect
Satisfaction for their fins in the merit of his fufferings, but that they
might obtain the Salvation that is in Chriſt.
Object. Here the Papiſts gravely reply upon us, Not to ſupply the wants
or defects of Chriſt's ſatisfaction, but to apply it unto us. 'Tis one of
the Inſtruments ordained by God, for the application of Chriſt's fatif-
faction to us in the taking away of Temporal punishment.
Sol. Quid verba audiam, fhew us the leaft tittle of ground for this
Harangue in the Book of God.
1. A new fatisfaction, no more required to apply the fatisfaction of
Chrift, than a new Death, Redemption, Refurrection is, to apply the
Death, Redemption, and Refurrection of Chrift.
2. By their own limitation and restriction of the uſe of Chrift's fa-
tisfaction. They limit the ufe of Christ's fatisfaction, to the taking away
the fault only, and that of mortal fins alone, and eternal puniſhment
due for them; and how then can Humane fatisfaction apply the fatif-
faction of Chrift for the taking away of Temporal puniſhment?
3. Theſe pretended Humane fatisfactions are no Inftruments of appli-
cation of Chrift's fatisfaction: for fuch Inftruments are all Ordinances of
God, branches of his Worship, fo are not the pains of Purgatory. Be-
fides, all means of applying the fatisfaction of Chrift, proceed from the
Grace, mercy and favour of God; pains of Purgatory from God's Ju-
ftice, and are of a deftructive nature.
3. Thefe pretended Humane fatisfactions are very injurious unto,
and derogatory from Chrift's fatisfaction, in that
1. They make Christ's fatisfaction to be imperfect, in that it adds there-
unto a fupply of Humane fatisfaction.
Object. So far from derogating from the Dignity of Chrift's fatisfaction,
as they rather make to the greater Honour thereof, becauſe it deriveth
all our power of fatisfying from Chrift's fatisfaction. 'Tis no derogation.
from
Serm. XVI. There are not any Works of Supererogation.
573
from God's Omnipotency, that he works by fecond Cauſes; that in
working the greateft Miracles, he makes ufe of the meanest Servants.
No impeachment, but rather an honour to Christ's fatisfaction, to have
it advanced fo far, as that by virtue thereof the Members of Chriſt are
made in part Satisfiers of Divine Juſtice.
Sol. One tittle of Scripture-proof for this, or elfe the Proteftant's
Negation is as authentick as the Papist's Aſſertion.
2. It communicates to man power of ſatisfying, which is the peculiar
and incommunicative Prerogative of Chrift alone. This appears from two
grand fruits of Chrift's fatisfaction, proper and peculiar thereunto, viz.
Redemption, and Reconciliation.
1. Redemption. Chrift alone hath redeemed us, Gal. 3. 13. Now if
Redemption be not communicated, ergo not fatufattion; for Redemption
is founded on fatisfaction. Now Papifts themſelves acknowledge no
Mediator of Redemption befides him, Heb. 1.3.
2. Full and perfeci Reconciliation with God, Rom. 5. 10. Col.1.21,22.
Theſe and like places to be underfood exclufive. Reconciled to God, 2 Cor.5.19:
Pfal. 51.9.
i. e. only by Chrift's Blood and Death, Ifai. 53. 5. No Chastisement and 103.12.
whatever, befide that of his, can pacifie God's wrath against us, or can Ifai.38.17.
procure our peace with him. Papists acknowledge, that nothing which and 1. 8.
finful man can do or fuffer, is able to purchaſe the return of God's fa-
vour and friendſhip: ſo then if mens beſt works and greateft fufferings
cannot reconcile us unto God, neither can they ſatisfie the Juftice of God,
becauſe Reconciliation of God to man follows fatisfaction to his Juftice;
and if God be once fully and perfectly reconciled, no place for any other
puniſhment, though but temporal, becauſe the Friends of God, and
Members of Chrift, cannot be condemned.
Object. But Humane Satisfactions are to us very confiderable, Bonus odor
lucri. The vast and fweet profits, the large Incoms and Revenues which
theſe bring to the Difpenfers of them. This Fabula meritorum, (like
that Fabula Chrifti, as one of their Popes faid, and he ſpake like him-
felf) is not eatily to be parted with. Methinks I hear their good Bro-
ther Demetrius, clapping them on the ſhoulder, and crying, Euge,
Macie, Go on, Noble Souls, go on and profper. Alas, Silver Shrines
for the great Diana are in danger, yea her Holineſs her felf is in danger›
and not the, or not fo much he, as we, Our Craft is in danger to be fet
at nought, A&. 19. 24, &c.
Sol. Pardon me, if here I make no reply, but ingenuouſly confefs,
with that Learned and Worthy Brother, in his late excellent and finery Dr. Jacomb,.
Tract on Rom. 8. that I cannot answer it. But, this being taken away,
I affure my felf, faith he, this Controverfie would foon be at an end. 'Tis
the fatisfying of corrupt men in their pride and avarice, and filthy lucre,
rather than the fatisfying of a punishing God, that is at the bottom of
this Controverfie.
Thus much as to the fecond Romiſh Pofition.
III. There
-575
"There are not any VVorks of Supererogation. Serm. XVI.
Concil. Trid.
fec.6. c.18..
Bell..de Juftif.
lib.4. c.10.
Luther.
III. There have been, fay the Papifts, now are, and still will be in the
Church fome eminent and tranfcendent Saints, fuch as the Virgin Mary,
John Baptist, St. Peter, St. Paul, Ignatius Loiola, St. Dominic, St. Fran-
cis, and many fignal Martyrs and Confeffors, that, by the affifting Grace
of God vouchfafed to them in this life, and the wife improvement of
their own free-will, have been enabled perfectly, and perfonally, and
per
petually to keep the whole Law of God; and by this, have merited Eter-
nal Life for themſelves, and greater degrees of Glory: Nay more, not
only fo, not only done all the good which the Lord required, or only juft
ſo much as the Law demanded; not only given the Lord good meaſure,
preffed down, and ſhaken together, but even running over, i. e. by lend-
ing an obedient ear to God's Evangelical Counfels, which are things of
greater moment by far with Papifts, than God's Moral Precepts, they
have even done more than the Law demands, more than was needful to
be done by them for the obtaining of Eternal Salvation, and have fuf-
fered more grievous torments than their fin deſerved: and by both, have
moft plentifully merited for others. The vanity and rottenness of this
third fuggeftion, I ſuppoſe I have fufficiently evidenced in the proof of
my first and Second Propofition, and therefore haften to the next Affer-
tion of the Papiſts, which is,
IV. Theſe redundant and over-flowing meritorious actions and Sufferings
of eminent Saints, being mixed and jumbled together with the Super-
abundant ſatisfaction of Christ, (concerning which Clement 6th tells us,
that one drop of Chrift's Blood was fufficient for the Redemption of
all Mankind, as if all the reft might have been well ſpared) are, fay
they, depofited in the Churches hands as a common Stock and Trea-
Jury.
Fifthly and laftly, The Key of this Church-Treasury is committed by
God to the whole and fole care and difpofe of his Holiness the Pope himself,
the whole Treaſury to be diſpoſed of by him and his Delegates, and to be
applied to poor, penitent, and contrite finners, that fo by the Popes Bull
and Indulgencies they may enjoy the benefit of thofe merits, and be de-
livered either from Church-Cenfures on Earth, or the pains of Purgatory,
next door to Hell.
To both theſe I ſhall briefly ſay but thus much, Et rifum teneatis ami-
ci? or rather, Quis talia fando temperet a Lachrymis? This, this was
the thing that firſt raiſed the Spirit of that German Elijah, to put his
life into his hand, and in the ftrength of his God to go out againſt the
Romish Goliah. Pope Leo had gratified his dear Sifter Magdalene with a
large Monopoly of German Pardons. Aremboldus her Factor was a little
too covetous, and held the Market too high. The heighth of his over-
rated Ware, cauſed the Chapmen, and among the reft, Luther, a little
more narrowly to inſpect their worth, and they were foon found to be,
what indeed they are, a novel, and irrational vanity, an upstart Opini-
on; not known faith Cornelius Agrippa, Polidore Virgil, and Machiavel,
to
In the
Serm. XVI. There are not any Works of Supererogation.
574'
to the Churches, till the year 1300. in Boniface the Eighth his days,
who was the firſt that extended Indulgencies to Purgatory, and the firſt
that deviſed the Jubilee, which is indeed the Mart or Market for the
full uttering of them.
But to let paſs the Novelty, do but ſeriouſly weigh the finfulness of
this Opinion. 'Tis grounded on a fuppofed merit in Saints. Now
merit is that which purchaſeth a thing de novo, which we had not before,
and to make that due which one had not before, but may now lay juſt claim
to. If fo, how deeply derogatory is this opinion to the fulness of Saints
merit, to purchaſe all reconciliation and acceptation both of our perfons-
and ſervices, together with an everlaſting Inheritance in the Kingdom
of Heaven, Dan. 9. 24, 25, 26. Col. 1.19,20. Job. 17.2. Heb.9.12,15.
If the merit of Christ be of infinite value, and that by it he hath purcha-
fed in behalf of us his Members a full right unto eternal life and hap-
pineſs, then their good works do not make the fame newly due. If
they make it any way due, either in whole, or in part: If in whole, then
Chrift hath merited nothing for them; if in part, then fomething of
eternal life there is, which Chrift hath not merited: either way there
is a manifeft deregation from the merits of Chrift.
As for that Ignis fatuus of Purgatory, I refer you to the learned La-
bours of my Reverend Brother, that in this Book profeffedly treats of
that fubject..
I have done with the felf-advancing Papift. A few words more to
the Self-abborring Reformed Protestant, and I have done.
1. Be fincerely careful to maintain and practiſe good works, and that Ufe 2. Ex-
with all your might, even to the end of your days, Tit.3. 8. Dorcas hortation..
was full of good works, A. 9.36. Yea, provoke one another to love,
and to good works, Heb. 10.24. Let not this thought, that you cannot,
when you have done all, either merit, or fupererogate by them, tempt
you to neglect the holy, faithful, humble, conftant performance of them..
Do them then, but do them for neceſſary uses, for the noble ends by
God preſcribed. Not for this end, as if by them to merit or fupererogate;
leave that defign to the Pharifaical Papift. But in all your Obedience,
active, pallive, aim directly,
1. At the evidencing of the truth, and liveliness of your faith, Jam. Opera non funt
2.18, 22. To ſhem your faith by your works. Abraham's faith was caufa, quod ali...
made perfect by his works. Not as if Abraham's faith received its worth, and Deum, fed
quis juftus fit
value and perfection from his works, but made perfect, i. e. made potius funt ma-
known and difcovered, as God's ftrength is faid to be perfected in our nifeftationes
weakness. Or thus, his faith co-working with his obedience, was juftitia.Aquin.
made perfect, i. e. bettered and improved, as the inward vigour of your
fpirits is increafed by motion and exercife.
2. At the manifeftation of your thankfulneſs. Thus David, Pfal..
1.16. 12, 13. What shall I render unto the Lord for all his benefits towards
2 Cor. 12. 9...
me ?..
576
There are not any Works of Supererogation. Serm. XVI.
me?
I will take the Cup of Salvation, and call upon the Name of the
1 Pet.2,9.
Lord. To shew forth the praises of him, who hath called you out of
1 Pet.1.5,to 11 darkneſs into his marvellous light.
3. At the ſtrengthening of your aſſurances of God's ſpecial love towards
you. Hereby ye shall know that you know him, if ye keep his Command-
-ments, that in you verily the love of God may be perfected, and that
hereby you may know that you are in him, 1 Joh. 2. 3, 5.
4. At the edification of your Brethren, that your Zeal may provoke very
many, as that of the Brethren of Achaia did thoſe of Macedonia, 2 Cor.
9.2. Let your light fo shine before men, not that they may magnifie
you, but glorifie your Father which is in Heaven, Mat. 5. 16.
5. At the adorning of your profeſſion of the Gospel, and stopping of
the mouths of adverfaries, Tit. 2. 5, 9, to 13. 1 Tim. 6. 1. 1 Pet.
2. 15.
6. Chiefly and principally at the Glory of God, I Cor. 10. 31. Let
your Converſation be fe honest, that, whereas they ſpeak againſt you as
evil doers, though their Corruptions accufe you, their Confciences may
acquit you, that they may by your good works which they shall behold, glo-
rifie God in the day of vifitation, 1 Pet. 2. 12. Phil. 1.11. Joh. 15. 8.
Glorifie God, I fay, whofe workmanthip you are, created in Christ Je-
Jus unto good works, which God hath before ordained, that ye fhould
walk in them, Ephef. 2. 10. that fo, having your fruit unto holiness, you
may have the end, or confequent, not the merit of your works, viz.
eternal life, Rom. 6. 22.
2. As, when you have done all, you are but an unprofitable ſervant,
and therefore muft not prefume to come to God in the opinion of your
own worthiness, yet be not afraid to come to God because of your unwor-
thiness. The worst of men fhould not keep off from God becauſe they
are unprofitable, fince the best cannot profit him. If we have done much,
it is nothing to the Lord; and if we have done nothing, it is no bar to
the Lord his doing much for us. God will not turn us back becauſe we
bring him nothing, nay, he invites us to come without any thing, Ifai.
55.1. without money, or money-worth.
3. When you have done all, and are moſt fully laden with good
works, beg earnestly of God to work and keep in you low and humble
thoughts of your felf, of all you do or fuffer for him. They, of whom
God hath the highest thoughts, have the meanest thoughts of, and put
the loweft rate upon themfelves. No man ever received a fairer Certi-
ficate from God than Job did, Job 1. 1, 8. None like him in the earth, a
perfeci and an upright man; and yet no man could think or ſpeak more
humbly, and undervaluingly of himself than Job did, Job 42.6. He
abbors himself, and repents in dust and ashes: And Job 9. 15. Whom
though I were righteous, yet would I not answer, but I would make
fupplication to my Judge. And Verf. 20, 21. Though I were perfect,
yet would I not know my foul, I would deſpiſe my life.
To
Serm. XVI. There are not any Works of Supererogation.
577
Use 3. Dire-
To make and keep thee bumble under thy greatest attainments:
1. Often look up and confider the infinite purity and holiness of God: Etion.
the more we know God, the more humble we are before him. Job 42.
5, 6. Now mine eye bath feen thee, i. having now a clearer and more
glorious manifeftation of thee to my foul than ever: I now perceiving
thy pure Holineſs, Wiſdom, Faithfulneſs, Goodneſs, as if they were
corporeal Objects, and I faw them with mine eye; on this very ſcore
abborring my felf in dust and ashes.
2. When thou haft done all, Remember still, that thy ability to do good
works is not at all from thy ſelf, but from the Spirit of Chriſt, Joh.15.4,5•
2 Cor. 3. 5. Ezek. 36. 26, 27. A continual gale and influence of the
holy Spirit neceffary to bring thy richly-laden Soul into its Port, Phil.
2.13. and 4.13.
3. When thou art at thy Non ultra, in thy very Zenith of attainable
Excellencies here; Remember that all thy acceptation at the band of God,
both as to perfon and performance, depends wholly and ſolely on the bleſſed
Jefus, and thy peculiar intereſt in him, Ephef. 1.6. 1 Pet. 2.5. Exod.
8. 28. Gen. 4.4. Heb. 11. 4. and 13.20, 21. 2 Cor. 8. 12. Heb. 6. 10.
Mat. 25. 21, 23.
**
'
*
Zzz
SER-
í
578
~
SERMON XVII
The Popiſh Doctrine, which forbiddeth to
Marry, is a Devilish and Wicked Do-
&trine.
1 Tim. 4. 1, 2, and part of the 3 Verfe, Now the Spirit ſpeak-
eth exprefly, that in the latter times fome fhall depart
from the faith,giving heed to feducing Spirits, and doctrines
of devils, speaking lyes in hypocrifie, having their confci-
ences feared with a hot iron, Forbidding to Marry.
T
He Church of Rome hath been in her day as famous and truly
worthy of Renown, as any Church which we read of, ei-
ther in Scripture or Ecclefiaftical Hiftory: I mean in the
Primitive days of Chriftianity, whilft fhe retained her Pri-
mitive Faith and Purity. Her Fame was great and growing, even whilſt
the Apostle Paul was alive, who writing unto her, giveth thanks unto
God for her, That her Faith was spoken of thorowout the whole World,
Rom. 1.8. This Church had the advantage of being feated in the Mi-
ſtreſs-City of the Earth, where the Court then was of the chief Em-
pire; unto which reſort being made from all parts of the World, the
moſt of which at that time were fubject and Tributary unto Rome; her
Faith and Obedience unto the Goſpel of Chrift ſo openly profeffed, fo
generally known and taken notice of at home, was fpread abroad, and
carried far and near by ftrangers in their return from Rome into their
own Countries. Then the Church of Rome was truly Apoftolical, be-
ing built upon the Foundation of the Prophets and Apostles, Jefus Christ
himself being the chief corner stone, Ephef. 2. 20. And fo long as ſhe
kept this Foundation, her building was of Silver, Gold, precious Stones ;
fo long ſhe did fhine with true Luftre and Glory. But in procefs of
time this ſo famous a Church did decline, and by degrees degenerate, ſo
that at length ſhe became an infamous Apoftatical Church, and the feat
of
Serm.XVII. The Popish Doctrine, which forbiddeth to marry, &c.
579
1
of Antichriſt himſelf, the greateſt Enemy, next the Devil, which Chriſt
hath in the World. When the left her Foundation, her glorious Build-
ing of purer Metals and precious Stones, was changed into infirm and
courfe Building of Wood, Hay and Stubble, which is under the curſe,
and whofe end is to be confumed with Fire: Then her Golden Head
fell off, and was ftrangely metamorphofed into Feet of Iron and Clay,
which the Stone hewen out of the Mountain without hands will daſh to
pieces.
This Defection and Apoftacy of the Church of Rome, was foreſeen,
and foretold by the Apoſtle Paul in this Epiftle to Timothy, as alſo moſt
plainly in his fecond Epiftle to the Theffalonians. In the Text he that
runneth may read a true Deſcription of the Apoftate Church of Rome :
Now the Spirit fpeaketh exprefly, that in the latter times fome shall depart
from the faith, giving heed to feducing Spirits, and Doctrines of Devils,
Speaking lyes in hypocrifie, having their Confciences feared with a bot Iron,
forbidding to marry, &c.
The Church of Rome doth affume to her felf to be The House of God,
the Church of the living God, the Pillar and Ground of Truth, fpoken of
Verf. 15. of the former Chapter. If it ſhould be granted that ſhe was
fo at the firft, and when the Apoftle did write this Epiftle, although he
fpake not of her in particular then, but of the Chriftian Church in the
general, of which ſhe was a part; methinks fince her Corruption and
Apoftafie, fince her great Degeneration into Antichriftianiſm, ſhe might
apply unto her felf (fure I am that others do with firm reafon) what is
afferted and foretold in the Text, which in every particular is very ap-
plicable unto her. Now the Spirit Speaketh exprefly. By the Spirit, we
are to underſtand the Spirit of God, who fpeaketh exprefly by the
mouth of this Apoſtle, a man full of the Holy Ghoft, whereby he was
infallibly guided in what he here writeth and foretelleth. Or the Spirit
ſpeaketh exprefly, that is, in fome other place of Divine Writ, faith
Learned Mr. Jofeph Mede upon the place: and he inftanceth in Dan. II.
36,37,38,39.which he interpreteth and accommodateth to this Scripture,
That in the latter times; The latter times is fometimes taken for the laft
Age of the World, which includeth all the times of the Gofpel; but I
rather think by the latter times we are to underſtand the latter Age of
the Chriftian Church, which must be removed fome confiderable time
from the times of the Apostle, and fo is fuitable to the Apoftatic of the
Roman Church. Some thall depart, &c. Hereby, faith Mr. Mede, we
are not to underftand a fmall number, but only the exception of fome
particulars: thus fome is of the fame import with many in Scripture
ufage, Joh. 6.60,66, compared with 64. Rom. 11. 17. 1 Car. 10. 7,8,
Some hall depart from the Faith, that is, they fhall depart from
the Doctrine of Faith, and thus the Papifts do moft grofly, as in
many other, fo particularly in their Doctrine of Juftification by works,
fo corrupt, and contrary unto the Doctrine which this fame Apofile
taught
Zz z z
580
The Popish Doctrine, which forbiddeth to marry, Serm.XVII.
cum.
taught in his Epiftle to the Romans. Or fome fhall depart from the
Faith, that is, faith Mede, they fhall break their Oath of Fidelity unto
Chriſt, that in and through him alone they thould approach and wor-
thip-the Divine Majefty; and he interpreteth this Apoftafie to fignifie
no other than Idolatry, according to the ordinary acceptation of the
word in the Scripture, which the Church of Rome above all Churches is
guilty of. Giving beed to feducing Spirits, and Doctrines of Devils. By
feducing Spirits, faith Calvin, is meant falfe Prophets and Doctors, who
boaft of the Spirit of God, but are acted by Satan, who is a lying Spirit
in their mouth, as 1 King. 22.22. By Doctrines of Devils, faith the
fame Author, is meant the Devilith Doctrines of theſe Hellifhly inſpired
falfe Prophets. Prophetas aut Doctores intelligit, quos ideo fic nominat
quia Spiritum jactant. Satan aliquando Spiritus eft mendax in ore pfeudo-
Prophetarium, (Doctrinis Dæmoniorum quod perinde eft acfi dixiffet,
attendentes pfeudo-Prophetis & Diabolicis eorum dogmatibus. Calv. in lo-
Thus the Papills are under ftrong delufions, in their giving heed
unto, and belief of thofe Lyes, and falfe Doctrines at firft forged by
the Devils in Hell, and vented afterward by the Mouths and Pens of
of their Minifters upon Earth. Mr. Mede interpreteth the axia
davíar, to be Doctrines not of Devils, which they are the Authors of,
but of Demons, as the word fignifieth, or concerning Demons, as the
inferiour Deified Powers were called by the Gentiles, whom they
thought a middle fort of Divine Powers between the Sovereign and
Heavenly gods, and mortal men; whofe office was to be Agents and
Mediators between the Heavenly gods and men, whofe original was the
Deified Souls of worthy men after death, and fome of a higher degree
that never were impriſoned in Bodies, unto whom they confecrated
Images, Pillars and Temples, adoring them there and their Reliques:
And he telleth us, that the Doctrine of Demons comprehends in
moſt expreſs manner the whole Idolatry of the Myſtery of Iniquity, the
Deifying and Invocating of Saints and Angels, (thoſe middle Powers
between God and mortal men) the bowing to Images, the worſhip-
ping of Croffes as new Idol-Columns, the adoring and templing of
Reliques, the worfhipping of any other viſible thing upon fuppofal of
any Divinity therein; what Copy, faith he, was ever fo like the exam-
ple, as all this to the Doctrine of Damons? And is not this now ful-
filled which was foretold, Rev. 11. That the fecond and outmoſt Court of
the Temple, (which is the fecond ftate of the Chriftian Church) together
with the Holy City, fhould be trodden down, and over-trampled by the Gen-
tiles (that is, overwhelmed with the Gentiles Idolatry) forty and two
months? The Parallel may be read at large in that ingenuous piece of
Mr. Mede's, called, The Apoftacy of the latter times, upon this Text in
Timothy; and I am very prone to think that he hath more fully expreffed
and explained the mind of the Holy Ghoft in this place, than any
went before him..
that
The
Serm.XVII. is a devilish and wicked Doctrine.
581
The fecond and third Verfes of this Chapter, do fet forth the quality
of the perfons, and the means whereby this defection fhould enter,
Speaking tyes in hypocrifie, or through the hypocrifie of Lyars, this the
fame Author applyeth to the Popish Doctrines, which hath obtained,
1. By Lyes of Miracles; 2. Fabulous Legends of the Acts of Saints,
and fufferings of Martyrs; 3. Counterfeit Writings under the name of
the firft and beft Antiquity. Having their Confciences feared with a bot
Iron. And who, faith Mr. Mede, could have coined, or who could
have believed fuch monftrous fluff as the Popish Legends are ftuffed
with, but fuch as were cauterized, paft all feeling and tenderneſs both of
Confcience and fenfe it felf?, Forbidding to marry. The applicablenefs
of this to the Papifts will appear in what I have now to fay, and my
Diſcourſe muſt be confined to the latter claufe of the Text, Forbidding
to marry. From which the Queftion which I am to fpeak unto is this,
Whether the Popish Doctrine which forbiddeth to marry be a devilish and
wicked Doctrine? This I affirm, and this, through God's help, I fhall
prove, and that my proceeding herein may be the more clear, I thall,
1. Show how far the Popish Doctrine doth forbid to marry: 2. Prove
that their Doctrine which forbiddeth to marry, is a devilifh wicked
Doctrine: 3. Anfwer the Arguments which are brought for this Do-
ctrine Fourthly and laftly, I fhall fhut up my Difcourfe with fome
ufes.
1. How far the Popish Doctrine forbiddeth to marry.
She
Firſt Negatively, this Doctrine doth not forbid all Marriage; and
yet this I may truly fay, that Popith Writers fpeak fo difgracefully and
contemptuously of Marriage in their Argumentations against the Mar-
riage of fome, that if all were true which they affirm, it would be un-
lawful for any as they hope for Salvation to link themſelves in the bonds.
of Matrimony.
Secondly and Pofitively, the Popish Doctrine forbiddeth the Marri-
age of the Clergy, particularly of Bishops, Priefts and Deacons, and of
all that enter into Holy Orders: and not only of all thofe men who are
employed in the fervice of the Church and Miniftry, but alfo of all thoſe.
Women and Virgins who have vowed Continency, and have entred
themſelves into Nunneries. Befides what is generally afferted by the
Popiſh Doctors who write of this point, the Canon of the Council of
Trent, which the Papifts univerfally do fubfcribe unto, and own for in-
fallible truth, is plainly this: Ex octava Seffione Trid. Con. Can. 9. Si
quis dixerit, Clericos in facris Ordinibus conftitutos, vel Regulares Cafti-
tatem folenniter profeffos, poffe Matrimonium contrahere, contractumque
validum eſſe, non obftante lege Ecclefiaftica vel voto, & oppofitum nil aliud
effe quam damnare Matrimonium, poffeque omnes contrabere Matrimonium,
qui non fentiunt fe cajtitatis (etiamfi eam voverint) babere Donum, A-
nathema fit; cum Deus id recte petentibus non deneget, nec patiatur nos
fupra id quod poffumus tentari. If any fay, that the Clergy, who have
"received
GC
582
The Popish Doctrine, which forbiddeth to marry, Serm.XVII.
2
!
66
66
t.
CC
"received holy Orders, or Regulars who have folemnly profeffed Cha-
ftity, may contract Marriage, and that fuch contract (notwithftand-
ing the Ecclefiaftical Law and their own Vow) is valid; and that the
contrary Affertion is no other than to condemn Marriage; and that all
(although they have vowed Chaſtity) may contract Marriage that do
not find they have the gift of Chaftity. Let him be accurfed, for as
"much as God will not deny this gift unto thoſe who rightly ſeek it,
neither will he ſuffer us to be tempted above what we are able.
CG
(
66
•
The Popish Ecclefiaftical Laws admit none into facred Orders before
they folemnly vow Chaſtity, or (as they interpret it) abſtaining from
Marriage: And it is required of Nuns that they folemnly vow to pre-
ferve and perfevere unto death in their Virginity, or fingle eftate, with-
out any regard unto any unforeſeen neceffity for Marriage; and amongſt
all the Difpenfations that are granted by the Pope, amongſt all the In-
dulgencies which he makes fale of, to allow grofly moral evils, abfo-
lutely forbidden by the Lord, no Difpenfations or Indulgencies are
granted by him for the Marriage of fuch as are under this Celibate
Vow, although they are not able to contain, and although God doth
command fuch to narry. I fhall do the Papifts no wrong in fàying that
they account it a greater crime for Ecclefiaftical Perfons to marry, than
for them to commit Fornication or Sodomy. The learned Chamier doth
give ſeveral inftances of Popish Writers to this purpoſe, viz. Hofius,
who doth defend the Saying of Pighius as not only true, but pious, that
a Priest through the infirmity of the flesh falling into the fin of Fornication,
doth fin leſs than if he should marry; and telleth us, that although this Af-
Sertion feem foul, yet the Catholicks account it most honest. Reprehenditur
Pighius qui non vere magis, quam pie, fcriptum reliquit, minus peccare
Sacerdotem, qui ex infirmitate carnis in Fornicationem fit prolapfus;
quam qui nuptias contraxit Turpis videtur bec oratio, contra, Catholicis
honeftiffimum. Holius Confeffionis capite 56. Cofterus, who doth affert
that a Priest who doth fornicate or nourish a Concubine at home in his-houſe,
although he be guilty of great Sacriledge, yet he doth more heinously offend
if he contrali Matrimony. Sacerdos fi fornicetur, aut domi Concubinam fo-
veat, tametfi gravi Sacrilegio ſe obftringat; Gravius tamen peccat, fi con-
trabat Matrimonium. Cofterus de Lætib.Sacerd. Cardinal Campegio, who
doth aver,
that for Priests to become Husbands, is by far a more beinous
crime than if they ſhould keep many Whores in their houses. Quod Sacer-
dotes fiant mariti multo effe gravius peccatum, quam fi plurimas domi
meretrices alant. Cardin. Campeg. apud Sleidan. Commentar. Libro
Quarto. Matthias Aquenfis, who doth profefs his opinion, that fuch
who marry after their Vow of Continency, do offend more than fuch a one
as through Humane frailty doth deviate, (as he terms it) which in plain
Engliſh is, who through the power of burning luft is unclean with a
hundred divers perfons. Qui poft continentie votum, devovet poteftatem
corporis cuivis mulieri magis offendit, quam iſte qui humana fragilitate de-
viaret
Serm. XVII.
583
is a devilish and wicked Doctrine.
+
viaret cum centum diverfis perforis. Matthias Aquenfis. Our Molineus
telleth us, that by the Rules of the Roman Church, a Sodomiſt may exerciſe
the Priesthood, and by that abominable vice doth not run into irregularity;
whereas Marriage is judged altogether incompatible with facred Orders:
and he quotes Navarrus, faying, The. crime of Sodomy is not comprehended
amongſt the crimes that bring irregularity, and giveth ſeveral reaſons for
· it.› Molin. - Novelty of Popery, Book 7. Chap. 5. And no wonder, when
John Cafa Archbishop of Benevent, and Dean of the Apoftolical Cham-
ber, printed a Book at Venice in defence of Sodomy. Sleidan faith that
he wrote a Solomitical Book, than which nothing more foul could have been
thought upon by man; neither did he blush to celebrate with praiſes that
most filthy fin, too much known in Italy and Greece. Ille quem diximus,
Archiepifcopus Beneventanus, libellum confcripfit plane Cinedum, & qui
nibil fedius excogitari peſſit ; nec enim puduit eum, fcelus omnium lon-
ge turpiffimum, fed "per Italiam nimis notum, atque Græciam, celebrare
laudibus. Sleidan. Com. Lib.11. p.652. This was that Cafa by whom
Francis Spira was feduced to revolt from his Profeffion, the cauſe of
fuch hideous terrours of Confcience afterward, and ſo miferable an end.
It is evident then that the Marriage of the Clergy, and of all under the
Celebate Vow, is forbidden by the Popish Doctrine.
2. The fecond thing is, to prove that the Popish Doctrine which
forbiddeth the Marriage of the Clergy, and of all under the Celibate
Vow, is a devilish wicked Doctrine; and this I fhall do by feveral Ar-
guments.
Arg. 1. That-Doctrine which is a falfe Doctrine, and contrary unto
the Word of God, is a devilish wicked Doctrine: But the Popish Do-
Arine which forbiddeth the Marriage of the Clergy, and of all under
the Celibate Vow, is a falfe Doctrine, and contrary unto the Word of
-God: Therefore it is devilish and wicked.
All fuch Doctrine as is falfe, is devilish, the Devil being the Father
of Lycs, eſpecially of lying falfe Doctrine, whereby he doth blind the
eyes of them which believe not, and corrupt the minds of them who
are his Children and followers; likewife that Doctrine which is con-
trary unto the Word of God, is of the Devil, who is the greatest Ene-
my which the Word of God hath, becauſe of the great miſchief which
the Word of God hath done to his Caufe, and the Intereft of his King--
dom. And be fure that all fuch Doctrine as is devilifn, is wicked, the
Devil being fuch a foul and wicked Spirit, as is wholly void and empty
of all moral good, and from whom nothing but wickedness doth
cecd.
1
pro- -
If there be any queſtion, it will be of the minor Propoſition, which
is this, That the Popish Doctrine which forbiddeth the marriage of the
Clergy, and of all under the Celibate Vow, is a falfe Doctrine, and
contrary unto the Word of God. I need no other proof that it is falfe,
than that it is contrary unto the Word of God; this Word proceeding
from
584
The Popish Doctrine, which forbiddeth to marry, Serm. XVII
from the Fountain of Light and Truth, I mean, from God who is all
Light, and with whom dwelleth no Darkneſs at all, who is Truth it
felf, and with whom it is impoffible any lye or miſtake ſhould be found.
The chief thing then that is to be proved is this, That this Popifh Do-
ctrine is contrary unto the Word of God. And this will appear in that,
1. This Doctrine forbiddeth that which the Word of God alloweth:
2. This Doctrine forbiddeth that which the Word of God in fome cafe
commandeth.
1. The Popish Doctrine which forbiddeth the Marriage of the Cler-
gy, and of all under the Celibate Vow, forbiddeth that which the
Word of God alloweth. And this is evident in that,
*
1. The Word of God alloweth Marriage, and maketh no exception
of the Clergy, or any under the Celibate Vow. That which God did
at firft inftitute and appoint, furely the Word of God doth allow : Mar-
*riage being God's Ordinance, none will deny that it hath God's allow-
ance; and that the Word of God maketh no exception of the Clergy,
or any under the Celibate Vow, is plain, becauſe the Popish Writers
can bring no Scripture in the whole Bible which maketh fuch excep-
tion; no Scripture that doth this directly, is urged by any of them :
what firm Scripture-confequence they may plead, will be feen when we
come to ſpeak to their Arguments for this Doctrine. In the mean time
it may be evident unto all, that the Scripture alloweth the Marriage of
all, without fuch exceptions as the Papifts make, by one clear Scrip-
ture which admitteth of no contradiction by any other, Heb. 13.4.
Marriage is honourable in all, and the bed undefiled; but Whoremongers
and Adulterers God will judge. All that are unclean without Marriage,
fuch as Whoremongers; all that defile the Marriage-bed, fuch as A-
dulterers, are guilty of a ſhameful and great God-provoking fin, for
which God will judge them, (if they before do not make their peace
with him, and forfake fuch wicked practices) and punish them ever-
laftingly in Hell: But Marriage is honourable, and therefore lawful;
and that not only in fome, but in all without any exception.
界
​t
2. The Word of God is fo far from excepting the Marriage of the
Clergy, that it doth plainly allow the Marriage of ſuch perſons.
1. In the Old Teftament-times the Prophets, Priefts, Levites, and
all thoſe which attended more immediately the fervice of God, and at
the Altar under the Law, were allowed to marry. Abraham, who was
a Prophet and Prieft in his own houſe, did not take Sarah to be his Wife
without God's allowance, otherwife furely God would not have fo fig-
nally owned his Marriage, as to make promiſe of the bleffed Seed unto
hirn hereby. Rebecca was a Wife of God's chufing for Ifaac. God
never blamed Mofes, that great Prophet, for marrying Zipporah; nei-
ther was Aaron faulty becauſe he had his Wife and Children. Ifaiah,
that Evangelical Prophet, was married, and had Children too in the
time of his Prophecy, which the Scripture in the recording of it doth
not
Serm. XVII.
585
is a devilish and wicked Doctrine.
}
}
not impute to him for any iniquity. The Priefts and Levites generally
did marry; and however fome of them are reproved in Scripture for
divers fins, yet Matrimony is never in the leaft charged upon them for
any crime. If then fuch, whofe office and employment under the Law
was to adminifter about holy things, did marry, and might do it with-
out any fin againſt God: by parity of reaſon, Minifters and all thoſe of
the Clergy, who adminifter about holy things in the times of the
Goſpel, have allowance and liberty without any offence to God to
make uſe of Marriage. The reply of the Papifts is frivolous, and ſcarce
worth mentioning: the chief thing that they reply unto, is concerning
the Marriage of the Prieſts and Levites, who, they ſay, had their courſes
to attend the ſervice of the Temple and Altar, and that then they were
to ſeparate from their Wives, which was at that time as if they had
none: whereas the Clergy now are to attend the ſervice of God in their
work continually, and therefore ought to abftain from Marriage altoge-
ther. But befides that they can never prove that the Pricfts and Le-
vites did feparate from their Wives in the time of their courfes; what
will they fay unto the Marriage of thoſe Priefts and Levites, who con-
tinually and daily did adminifter at the Altar before the divifion of them
into courſes, namely, before the time of David?
霭
​2. In the New Teftament times Minifters have a plain and expreſs
allowance to marry, as will appear by two or three places of Scrip-
ture.
The firſt Scripture which doth allow the Marriage of Minifters, is
I Cor. 9. 5. Have we not power to lead about a Sifter, a Wife, as well as
other Apostles, and as the Brethren of the Lord, and Cephas? The words
are written by the Apoftle Paul, who himſelf was an unmarried man,
as he telleth the Corinthians in the feventh Chapter of this Epiftle; yet
in this Chapter and Verſe he doth affert his power which he lawfully
might have taken to lead about a Sifter, a Wife, which in another phrafe
is the fame as if he had faid, to marry: And he giveth inftance in the
uſe which others of his Function had made of their power, not only
other Minifters, but other Apoftles, yea and the chiefeft of the Apoftles,
the Brethren of the Lord, and Cephas, that is, Peter himself, of whofe
Wife and Marriage the Scripture doth take notice of in more than one
place. If then fome of the Apoftles did marry, and the other Apoftles
had power to do the like, then any Minifters of the Gofpel have the
fame power and allowance to marry this confequence is plain and un-
deniable, becauſe the Apoftles were Minifters of the Gofpel; and what
was lawful for them as Minifters, is lawful for any other Minifters; and
it is as plain in this Scripture that fome of the Apoftles did marry, and
that others had power to do the like. The great exception of the Papifts
againſt this Scripture, is, that this word tranflated Wife is gone, which
they fay fignifieth a Woman, and therefore that the leading about a Wc-
man doth not imply Marriage: and they interpret the meaning of this
place,
Aaaa
1
}
5.86
The Popish Doctrine, which forbiddeth to marry, Serm.XVII.
}
wang
place, that the Apoftles had power to lead about Women to be helpers
to them, as our Saviour had Women following of him, who did mini-
fter unto him. But befides that the ordinary fignification of this word
is Wife, it may be evident to an unprejudiced mind, that it muſt fignifie
Wife, and nothing elfe in this place, becauſe of the word Sifter uſed be-
fore it, of which the word puris exegetical, or explainatory: for all
truly believing Women being Sifters, that the Apoftle might be under-
ftood what kind of Sifter he fpeaketh of, he addeth gevang, which can-
not be interpreted with good fenfe Woman, unless there had been Sifters
who were Men and not Women. How could the Sifter whom the A-
poftle had power to lead about,be diftinguiſhed from other Sifters whom
he did not lead about? were they not Women as well as fhe? There-
fore the fignification muft needs be Wife, and hereby the Sifter he had
power to lead about is diftinguifhed from all other Sifters whom he did
not marry. If any thould further reply, that fuppofing the word ng
to fignifie Wife, the Apoftle might ſpeak not of taking a Wife himſelf,
but of leading about the Wife of another to be his helper. 1 anfwer,
That the Apoftle fpeaketh of fomething wherein he had power, and
which he did not make uſe of, and this in reference unto Women was
Marriage: but as to other Women, he did lead fome about, and they
were helpers unto him; as for inftance, Prifcilla, who with her Husband
Aquila failed with Paul into Syria, A&. 18. 18. and he calleth them his
helpers in Christ, Rom.16. 3. and in the ſecond Verſe of the fame Chap--
ter he commendeth Phebe to the Romans, becauſe fhe had been the fuc-
courer of many, and of himself alfo; and Verfe 6. he greeteth Mary,
who had bestowed much labour on him. The Apoftle then frequently ma-
king uſe of the help of other Women, and here ſpeaking of the power
which he had to lead about a Sifter, a Wife, which he did not make uſe:
of, it muſt be needs underſtood of his leading about a Wife of his own,
or of his Marriage, when the Apoſtle faith, Have me not power to lead
about a Sifter, a Wife? Two things are implyed: 1. That he did not
lead about a Sifter, a Wife; that is, that he did not marry, for he had
Sifters to be his helpers as hath been thewn. 2. That he had power to
lead about a Sifter, a Wife, or that it was lawful for him to marry; this
Interrogative implying a ftrong Affirmative; and this power which he
had he proveth by the Marriage of other Apoftles, and exprefly of Pe-
ter for if the great Apoftle of the Jews, which was Peter, was mar-
ried; then the great Apoftle of the Gentiles, which was Paul, might
marry too: and if the Apoſtles themſelves, the moſt eminent Minifters,
might marry; then it is lawful for any other Minifters to do it, who are.
their Succeffors in the Minifterial work.
:
-
Another Scripture which giveth allowance to the Marriage of Mini-
fters, is Tit. 1.6. If any be blameless, the Husband of one Wife, having
faithful Children, not accused of riot or unruly. The Apoftle is here
ſpeaking of the Elders or Minifters which were to be ordained in every,
City,
t
Serm.XVII.
587
is a devilish and wicked Doctrine.
City, as in the former Verſe; and in this Verſe he ſheweth how fuch
as are Minifters fhould be qualified, If any be blameless, the Husband of
one Wife, having faithful Children: here the Qualification of blameless
is ufed in Conjunction with the Husband of a Wife, and the Father of
Children, in the perfon of a Minifter. It is evident then that a married
Minifter may be blameleſs; and one that is a Spiritual Father, may be a
Natural-Father too without any offence unto God. Indeed if a Mini-
fter ſhould have had at that time two Wives together, as the custom of
the Jews was of old, this would have been offenfive unto God; but to
be the Husband of one Wife then, was, and ftill is inoffenfive in Mi-
nifters.
The third Scripture is like unto this, 1 Tim. 3. 2. A Biſhop muſt be
blameless, the Husband of one Wife, &c. Verf. 4, 5. One that ruleth
well his own House, having his Children in fubjection with all gravity:
(For if a man know not how to rule his own Houſe, how shall be take care
of the Church of God?) Verf. 11. Even fo must their Wives be grave,
not flanderers, fober, faithful in all things. Verf. 12. Let the Deacons be
Husbands of one Wife, ruling their Children and their own Houses well.
It was not without fpecial Providence that Minifters fhould have this
Qualification affixed once and again unto them in their Function, that
they muſt be Husbands of one Wife; which is not fo to be understood,
as if they muft of neceffity be Husbands, or elſe they muft not be Mini-
fters; but that if they be Husbands it must be but of one Wife at one
time: fo that though the Scripture doth not command all of them to
marry, yet it doth not forbid any, but alloweth every Minifter to mar-
ry, fo that he taketh not many, or more than one Wife at a time. The
Papifts are forced to wink hard to keep out the light of thefe places, and
they are greatly put to it to find out fhifts for the evading the plain and
clear truth, that Minifters have allowance by theſe Scriptures to marry.
Some of them expound the meaning of the words, The Husband of one
Wife, to fignifie the Paftoral charge of one Church, unto which a Mi-
nifter hath relation as a Husband to his Wife: but this cannot be the
meaning, becauſe the Apoftle doth here diftinguish between the Houfe
of the Minifter where he is the Husband of one Wife, from the Church
of God; and the Children of the Minifter by this one Wife which he
is to rule over, cannot be underſtood of Spiritual Children, but of Na-
tural Children, as is plain in the fourth and fifth Verfes; One that ru-
leth well his own Houfe, having his Children in fubjection with all gravity:
For if a man know not how to rule his own Houfe, how shall be take care
of the Church of God?) Others interpret the words, The Husband of
one Wife, to be meant of what the Minifter to be chofen was before he
entereth into this facred Function, not that he hath liberty for one Wife
after he engageth in the Minitry; and therefore the Papils, if they
admit any married perfons to this high Function, they force them to
abandon their Wives. But this cannot be the meaning of the Apoſtle,
Aaaa 2
becaufe
2
588
The Popish Doctrine, which forbiddeth to marry, Serm.XVII.
i
ļ
becauſe he fpeaketh not of fuch who have been the Husbands of one
Wife, but of thoſe that are fo: and as they muſt be blameleſs, vigi-
lant, fober, and retain the other Qualifications there required after they
are Miniſters; fo they may retain their Wives too, there being not the
leaſt hint given in this Scripture, or any elfe, that Minifters muſt put
´away their Wives when they become Minifters. Amongſt the cauſes of
Divorce in the Scripture, this be fure is none; and when God hath
joined Minifters and their Wives together, what Humane power may.
lawfully put them afunder?. Yea, on the contrary the Apoſtle fuppo-
feth in this place that Minifters ſhould live with their Wives, by his Di-
rections, 1. In general, in reference to their own Houſes, of which
the Wife as well as the Children are a part, whom he would have to
rule well. 2. In particular, in reference to their Wives, whoſe Quali-
fications he fets down, that they fhould be grave, not flanderers, fober,
faithful in all things, that they might be the more meet helpers of
their Husbands in their Work, and the better Examples to the Flock;
and fure then this doth imply that Minifters may, yea ought to live
with their Wives after they become Miniſters. Thus the Popish Do-
ctrine forbiddeth that which the Word of God doth allow.
2. The Popish Doctrine which forbiddeth the Marriage of the Cler-
gy, and all under the Celibate Vow, forbiddeth that which the Word
of God in fome caſes doth command. And the cafe is this: When fingle
or unmarried perfons, although they apprehend that they might bring
moſt Glory unto God in their fingle eftate, upon fuppofition that they
had the gift of Continency yet really do find themfelves to be without
this gift, after they have earneftly prayed unto God for it, after faſting,
felf-denial, watchfulneſs, and diligent ufe of all means to keep under
their body, and notwithſtanding all this they do feel in themſelves fuch
burning lufts as do defile their minds, diſturb them in the fervice of God,
and endanger their commiffion of the fin of fornication as they have.
opportunity for it, and meet with any temptation unto it; in ſuch a
cafe it is the exprefs command of God that fuch perfons ſhould marry
for the quenching of thoſe burning lufts, and the preventing of that fil-
thy and abominable fin of fornication. This is plain, 1 Cor. 7. 1, 2. It
is good for a man not to touch a woman: Nevertheless to avoid fornication,
let every man have his own wife, and let every woman have her own buf-
band. If the man be in danger of fornication, let him have his own
wife; if the woman be in danger, let her have her own husband; and
when is it that they are in danger? it is when they cannot contain, this
ſuppoſeth the uſe of means, otherwiſe the word would not have been
cannot contain, Verf. 8, 9. I ſay therefore unto the unmarried and wi-
dows, It is good for them if they abide even as I: But if they cannot con-
tain, let them marry; for it is better to marry than to burn. Now this
may be, and too too often is the cafe of fome of the Clergy, and others
under the Celibate Vow; all which perfons, without the exception of
this.
Serm.XVII.
589
is a devilish and wicked Doctrine.
i
this cafe, the Popish Doctrine doth forbid to marry; therefore the Po-
pifh Doctrine is contrary unto the Word of God, in forbidding that
which the Word of God commandeth. I know the Canon of the Coun-
cil of Trent, to evade the force of this Scripture, doth affert, That God
will not deny this gift of Continency unto thoſe who rightly feek it; neither
will be fuffer us to be tempted above what we are able. Unto which I
anfwer, That God will not deny any gift which he hath promifed un-
to thoſe that rightly feek it: But the Papiſts will never prove, while
their eyes are open, that God hath abfolutely promiſed the gift of Con-
tinency unto all thoſe that diligently and moſt rightly feek it. What-
ever gifts are neceffary unto Salvation, God hath abfolutely promiſed
unto thoſe that rightly feek them: But this gift of Continency in a
fingle eſtate is not numbred by the Scripture, and therefore ought not to
be fo by any amongſt thoſe gifts: for if fo, then none could be faved
that are without it; and hence it would follow, that all who are mar-
ried ſhould certainly be damned, which the Papiſts themfelves will not
affirm. This gift of Continency God doth beltow upon fome of his
Children, but not upon all his Children: when the Diſciples fay unto
our Saviour, Matth. 19. 10. If the cafe of the man be fo with his wife,
it is not good to marry; our Saviour anfwereth, Verf. 11. All men can-
not receive this faying, fave they unto whom it is given. And the Apoftle
fpeaking of this gift, telleth us, 1 Cor.7.7. I would that all men were
even as I my felf, (that is, unmarried) but every man bath his proper
gift of God, one after this manner, and another after that. By all men,
which our Saviour ſpeaketh of, and every man, which the Apostle Paul
fpeaketh of, we are to underftand not all and every one of the Children
of the World,but all and every one of the Children of God,all thofe can-
not receive the faying to be without Marriage. When God in Conver-
fion doth work a change in their Souls, he doth not alter the Conſtitu-
tion of their Bodies; and there are ſome both Men and Women,although
truly religious, yet are of ſuch Conftitution of Body that they cannot
contain without Marriage, they cannot receive the faying to be without
marrying, and withal without burning. Some of God's Children have
a proper gift of God to live chaftly in a ſingle eſtate, and others have a
proper gift of God to live chaftly only in a married eftate. If then the
gift of Continency be not a gift which God hath in common promifed
unto all his Children that rightly feek it, as it is plain that it is not, then
the Council of Trent doth affert a falfhood, That God will not deny
this gift unto all that rightly feek it, if they mean by rightly ſeeking, di-
ligently feeking, for God often-time doth deny it unto fuch feekers if
they mean by rightly feeking, feeking in faith, I deny that any can ock
this gift in faith abfolutely, becauſe there is no abfolute promife of it;
and fo it is true, that God will not deny this gift to thoſe that rightly
feek it; and it is falfe, that any can feek it rightly, that is, in faith, ab
folutely...
What
(
5.90
The Popish Doctrine, which forbiddeth to marry, Serm.XVII.
What the Council doth further affert, That God will not fuffer us to
be tempted above what we are able, is true, becauſe it is the expreſs Word
of God: but it is not rightly applyed here. God will not fuffer his
Children to be tempted above what they are able, by affliction; nei-
ther will he ſuffer them to be tempted above what they are able unto
fin, no not to the fin of fornication; but then it muſt be underſtood
upon fuppofition that they make uſe of all lawful means for the pre-
vention of this fin, and one both lawful and commanded means is Mar-
riage, without which fome of them may be tempted above what they
are able unto it, ſo as to be overtaken by it, and live in the practice
of it.
I have done with the firft Argument, which being the chiefeft and
moft comprehenfive, I have been the largeſt in the handling of; I fhall
be more brief in the reſt.
Arg. 2. That Doctrine which under the fhew of Piety doth lead un-
to much lewdneſs and villany, is a deviliſh wicked Doctrine: But the
Popish Doctrine which forbiddeth the Marriage of the Clergy, and of
all under the Celibate Vow, under the fhew of Piety doth lead unto
much lewdneſs and villany: Therefore this Doctrine is a devilish and
wicked Doctrine.
Whatever it be that leadeth unto much lewdneſs and villany, is de-
viliſh and wicked, i John 3. 8. He that committeth fin is of the Devil,
he is lead to it by the Devil: he is of the Devil, that is, he is a fervant
of the Devil, or a Child of the Devil, Job. 8. 44. Te are of your father
the Devil, and the lufts of your father ye will do. But when any are
lead unto much lewdneſs and villany under the fhew of piety, they are
lead by the Devil hereunto more eſpecially; therefore that Doctrine
which under the fhew of piety doth lead unto much lewdneſs and vil-
lany, muſt needs be a deviliſh wicked Doctrine. That fuch is the Po-
piſh Doctrine, is evident.
I. The Popish Doctrine which forbiddeth the Marriage of the Cler-
gy, and of all under the Celibate Vow, hath a fhew in it of piety; the
pretence of fuch prohibition is, that theſe perfons forbidden to marry
might be the more mortified, chafte and holy, that they might be the
more free from worldly cares, and more at liberty to addict themſelves
unto the ſervice of the Lord without diſtraction. Here is a fair fhew of
piety, not in an ordinary, but in an eminent degree.
2. This Popish Doctrine doth lead unto much lewdneſs and villany,
namely, unto Fornication, Adultery, Inceft, Sodomy, Murder; and the
like lewd practices, which have been the product of this prohibition to
marry. But becauſe I would not have this Argument fwell bigger than
the former, I fhall referve the proof of this to the Ufe of Information
concerning the devilish wickedneſs of the Popish Church.
Object. If it be faid, That there are and have been many of the Po-
piſh Clergy eminent for their Chaſtity. That the uncleinneffes of fome
cannot
Serm.XVII. is a devilish and wicked Doctrine.
591
cannot be charged upon the generality. That whatever lewdneſs any
of them have been guilty of, it is not the proper effect of this prohi-
bition, but proceedeth from the wickednefs of mans heart.
fwer.
I an-
Anfw. 1. Some may be eminent for Chaſtity in the efteem of men,
that fecretly are guilty of the baſeft filthineſs in the fight of God; and
fuch of them as really do abſtain from groffer pollutions, fome may
thank their Conſtitution more than their Vow that they are reftrained.
But if it ſhould be granted, that fome few of them do deny themſelves,
and keep under their bodies that they may poffefs their veffels in fancti-
fication; yet this doth not invalidate the Argument drawn from the
woful effect which this prohibition to marry hath upon fo many
others.
2. If we cannot charge the generality of the Popish Clergy with
the groffer fins of Adultery, Fornication, Sodomy, and the like; yet
why may we not without breach of Charity imagine that their own
Confciences will charge them fufficiently herewith, 1. When the moft
of fuch fins which are committed by them are done in fecret.
2. When
fo many of thoſe fins are come to light, and their own Hiftorians do
accufe them thereof. 3. When fo many of their Popes themfelves,
their Fathers and Examples, have been guilty fo grofly. 4. When In-
dulgencies for Stews, for Sodomy, for Priefts keeping Concubines,
have been fo generally granted. 5. When their Principles do en-
courage unto fuch fins. All which I fhall make evident in the ufe..
3. It is true, that the lewdnels of the Popish Clergy doth primarily
proceed from the wickedness of their own hearts; and it is as true, that
their prohibition to marry doth lead unto this lewdneſs. If a River
have but two Chanels to run in, he that dammeth up and ſtoppeth the
courfe of the River in one of theſe Chanels, may be faid to lead the
River into the other Chanel: Even fo, when the Conftitution of fome
mens bodies is fuch, that their burning defires will have their courfe
and vent, and cannot be quenched except by Matrimony or by Adul
tery, either by their own Wives, or by ftrange Women; fuch as pro-
hibit Marriage, and cut off the uſe of the only remedy in fome perfons
againſt Adultery or Fornication, they do lead hereby unto the practice
of theſe abominable fins, and others as abominable, which are the atten-
dants or confequents of them.
Arg. 3. That Doctrine which forbiddeth the Marriage of any, that
hereby they may merit the Kingdom of Heaven, is a devilish wicked
Doctrine: But the Popish Doctrine which forbiddeth the Marriage of
the Clergy, and of all under the Celibate Vow, forbiddeth the Marriage
of fuch, that hereby they may merit the Kingdom of Heaven. This
will-appear by what Chemnitius doth affert and prove out of their own
Writings; Pontificii quando de caufa finali Virginitatis, feu celibatus dif-
putant, quo concilio, quo fine & propter quam caufam fufcipiendus vel
fervandus
592
The Popish Doctrine, which forbiddeth to marry, Serm. XVII.
ዳ
fervandus eft cælibatus, palam docent, Ideo fufcipiendum & fervandum
effe calibatum quia fit Satifactio pro peccatis, & meritum falutis & vitæ
eterna. Albertus Pighius in Controverfia 14. de votis Monafticis exertis
verbis dicit. Illa eligimus ea opinione & confidentia, quia exiftimamus
illis Dei gratiam & benevolentiam promereri. Item Monaftice affumitur
a profitentibus quia creditur valere ad fatisfactionem pro peccatis. Pe-
trus a Soto in Confeffione fua Catholica dicit. Virginitatem feu Gelibatum,
coram Dei tribunali magni meriti, quia fit fatisfactio peccatorum maxi-
ma & meritum vitæ æternæ. Chemnic. Exam. Conc. Trid. Sef. 8.
cap. 1. In quibus Caf. &c. p.9,10. Item p.11. Fingunt Pontificii ſe per
Calibatum fupererogare; Ideo Conjugium vocant ftatum Imperfectionis,
Celibatum vero ftatum perfectionis, & propter illam perfuafionem fui me-
rita & fupererogationis opera vendunt, communicant & applicant aliis qui
funt in ftatu imperfectionis. Hinc Bernhardinus fingit Monachos &
Sanctimoniales fubftantialibus fuis votis non pro fuis tantum peecatis,
verum etiam pro fundatorum, & aliorum benefactorum peccatis fatisfacere.
The Papists (faith he) when they difpute concerning the final cauſe of
Virginity, or the Celibate Vow, for what end, and for what cauſe it should
be taken and kept, they openly teach, That therefore this should be done,
because it is fatisfaction for fin, and doth merit Salvation and eternal life.
And he citeth Pighius, faying, That fuch Vows do merit God's grace
and favour, that they are of force to satisfie for fins. And Petrus a Soto
in theſe words, That Virginity, or the Celibate ftate, is of great merit
before God's Tribunal, because it is the greatest fatisfaction for fins,
and doth merit eternal life. And he telleth us, the Papists feign by
this Celibate state, that they fupererogate, and that therefore they call the
Conjugal state a state of imperfection, but the Celibate ſtate a ſtate of
perfection, and their meritorious works they fell and apply to others. And
he citeth Bernhardinus, who doth afirm, That Monks and others under
this Celibate Vow, do fatisfile hereby not only for their own fins, but alſo
for the fins of their Founders and other Benefactors.
Now the Doctrine of Merit in man of eternal life, is devilish and
wicked; which will neceffarily infer that the Doctrine which introdu-
ceth this, and which propoundeth this as its chief motive and induce-
ment, is devilish and wicked too.
That the Doctrine of Merit in man of eternal life, is deviliſh and
wicked, I fhall fhew in three Propofitions. 1. It is devilish and wicked
to affert that any really good works which God hath commanded, are
meritorious of eternal life. 2. It is much more devilish and wicked to
fay, that works of fupererogation, ſuch as the Papiſts make this Celi-
bate Vow to be, are thus meritorious. 3. It is moſt of all devilish and
wicked to affert the Celibate Vow (which really is, eſpecially to fome,
a great fin) to be thus meritorious.
1. It is devilish and wicked to affert that any really good works
which God commandeth are meritorious of eternal life; becaufe, 1. This
leadeth
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Serm. XVII.
593
is a devilish and wicked Doctrine.
1
!
leadeth back unto the Covenant of Works. 2. This proceedeth from
ignorance. 3. This leadeth unto pride and boafting. 4. This cafteth
a difparagement upon the Merits of the Lord Jefus Chrift.
1. This leadeth back unto the Covenant of Works, the Tenour of
which is, Do this and live. Such as hope for life for any really good-
works which they do, they fall off from the Covenant of Grace, and
they fall back unto the Covenant of Works, which will prove altoge-
ther infufficient for life unto any in their lapſed eftate, Gal. 3.21. If
there had been a Law given which could have given life, verily righteous-
nefs should have been by the Law. Therefore fuch are bewitched by the
Devil and his Inftruments, who, forfaking the way of life which God
hath appointed by the promiſes of Grace in the Gofpel, do look for life
by any of the works of the Law. And hence it is that the Apoftle
in the beginning of this Chapter doth blame the Galatians for their folly
and faſcination in their feeking righteouſneſs and life by the merit of
any works; and he proveth by feveral Arguments that this was attain-
able only by Faith.
2. This proceedeth from ignorance: fuch as hold really good works
to be meritorious of eternal life, they are either ignorant of the imper-
fection of fuch works, or they are ignorant of God who requireth the
moſt abfolute and exact perfection in the works, for the fake of which
he will give eternal life. Such as do not fee the defects and imperfecti-
ons of their beft works, are unacquainted with themfelves, and the
ftrictness of God's Law; and they, who are without the Spirit to dif-
cern this, their works (whatever they may think of them) are ſo far
from being perfect, that they are not really, fpiritually and acceptably
good in the fight of God: And fuch who imagine a meritorioufnefs
in imperfectly good works, in works mingled with fin, (as the beſt
works of the beft men fince the fall are) they are unacquainted with the
infinite Holiness and Righteoufnefs of God, which would engage him
to puniſh the moft holy men for the fins of their moft holy performan-
ces, had they not intereft in the perfect Righteoufnefs of Chritt by
Faith. But the god of this World (namely, the Devil) hath fo far
blinded the eyes of his Children the Papilis, as to keep them ignorant
both of God and themſelves too, in his perfwading them that any of
their works are meritorious of eternal life.
3. This leadeth unto pride and boafting, Rom. 3.27. Where is boat-
ing? it is excluded. By what Law? of works? Nay, but by the Law
of Faith. Chap. 4.2. For if Abraham were justified by works, be bath
whereof to glory. Such as affert the meritorioufnefs of life in really good
works, they affert Juftification by fuch works, there being a Concate-
nation between the one and the other; and hence doth arife boafting,
and the glorying of pride, which fin being the Condemnation of the
Devil, he is the great Promoter of it, and Prompter unto it in his Sub-
jects the Papifts, by filling them with arrogant thoughts of the merito-
rioufnefs
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The Popish Doctrine, which forbiddeth to marry, Serm.XVII.
riouſneſs of their works, whereby they facrifice to their own Nets, and
rob God of the Glory which is due to his Name:
4. This cafteth a diſparagement upon the Merits of the Lord Jefus
Chrift, as if there were either no Merit, or but an imperfect Merit of
eternal life in his Righteoufnefs. If Chrift's perfect Righteouſneſs be
alone meritorious of eternal life and happineſs, (as the truth is) then
there is no need of our Righteoufnefs to merit this life; although there
be need upon other accounts, namely, by way of gratitude to the Lord,
by way of evidence to our felves of our fincerity, and to prepare us for
eternal life. But if our Righteoufnefs or good works (however im-
perfe&) are meritorious of eternal life, (as the Papifts affirm) then
there is no need of Chrift's Merit and Righteoufnefs, and the Papifts
could well enough fpare him, fuppofing they might be happy by the me-
rit of their own good works. But I queftion whether Chrift will ſpare
them in another fenfe, when he cometh to reckon with them for the
contumelies and difparagements which they have caft upon his Merits
by this devilish Doctrine concerning the meritoriouſneſs of good works,
whereby they gratifie the Devil (Chrift's great Enemy) unto the ruiné
of their own Souls. And if it be devilish and wicked to affert the me-
ritoriouſneſs of really good works,
"
2. It is much more devilish and wicked to affert works of Superero-
gation to be meritorious. Works of Supererogation, according to the
Papifts, are fuch works which we have no precept for, but for which
there are Evangelical Counfels, in order to the attainment of more than
ordinary perfection; and by theſe works the Papifts affirm that a man
or wornan may merit not only for themfelves, but alſo for others; and
fuch a work they affert this of the Celibate Vow and ftate to be. The.
devilifhnefs of this Affertion will appear in that,
1. There are no fuch works as works of Supererogation: for thoſe
works which the Papifts fo term, are either good or evil; if evil, they
are beneath thoſe which are commanded; if they are good works, they
are commanded, otherwife they could not be good works, their good-
neſs arifing from their conformity to the command. Whatever work
tranfgreffeth the command, is fin; whatever work tranfgreffeth not
the command, is duty, and fo cannot be a work of Supererogation.….
Unto which Argument I may add another, That if all men fall ſhort of
their duty, they cannot do any work of Supererogation which is more
than their duty: the former is ſo great a truth, that every truly humble.
Chriftian will acknowledge; and therefore the latter will follow, that
there can be no works of Supererogation, which none but a proud Pa--
pift will affert. What the Papifts plead as to Evangelical Counfels, when
they have proved them to be more or other than Evangelical Com-
mands, fome queftion may be made of the firmneſs. of my Argument;
but this they will never do...
2. And.
Serm.XVII.
595.
is a devilish and wicked Doctrine.
1
:
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2. And if there be no fuch works of Supererogation, be fure there
can be no merit in them, no not for themſelves that do them, and much
lefs for others: the Scripture is clear againft the meritorioufnefs of all
good works which are commanded, Luk. 17.10. So likewiſe ye, when
ye have done all thofe things which are commanded you, fay, We are un-
profitable fervants, we have done that which was our duty to do.
And if
thoſe works which are commanded be not meritorious, much lefs can
thoſe works be meritorious which are not commanded and if the beſt
works cannot be profitable to our felves by way of merit, much leſs
can they be profitable by way of merit unto others. I have fometimes
wondered that any of the Papifts that are learned fhould be fo far befool'd
and deluded by the Devil, as really to believe that there can be fuch
works of Supererogation, whereby men make God their Debtor for
more than he doth or can pay to themſelves, and therefore that he is
obliged to pay it unto others upon their account; the Affertion being
fo horribly impious and abfurd, ſo diſhonourable unto God, and fo de-
rogatory unto Jefus Chrift.
3. But thirdly, It is of all moft deviliſh and wicked to affert the Ce-
libate Vow and ſtate (which really is, eſpecially to fome, a great fin)
to be meritorious of eternal life. I have already proved that it is a fin
for any to vow and live in a Celibate ftate, who have not the gift; and
yet the Papifts, being taught by the Devil, do affert that this is merito-
rious. I grant indeed that it is meritorious of eternal Death and Dam-
nation; but to ſay it is meritorious of eternal Life and Salvation, is as
much as if they ſhould ſay that the wages of fin is eternal life, which
none but the Devil can put into the minds of any to imagine, when it
is fo contrary unto reaſon, and the exprefs words of the Apoſtle.
Arg, 4. That Doctrine which is a Badge or Character of Antichrift,
is a devilish wicked Doctrine: But the Popish Doctrine which forbid-
deth the Marriage of the Clergy, and of all under the Celibate Vow, is
a Badge or Character of Antichrift: Therefore this Popish Doctrine is
devilith and wicked..
The Badge and Character of Antichrift is deviliſh and wicked, An-
tichrift being called in the Scripture, the wicked one, the man of fin, the
Son of perdition, 2 Theff. 2.3, 8. He ftileth himſelf Chrift's Vicar, but
he is Chrift's great Antagoniſt; and though he be called Holy Father, by
fuch as are of the Romish Church, yet he is indeed the firft-born fon of
the Devil: He is called in regard of his power the Beast that afcendeth
out of the bottomless pit, and goeth into perdition, Rev. 17. 8. and is
deſcribed to be full of Names of Blafphemy, Verfe 3. and his coming is
faid to be after Satan, with all power, and figns, and lying wonders, and
with all deceiveableness of unrighteousness, 2 Theff. 2. 9, 10.
then being infpired and acted by the Devil, and fo fraught with wicked-
nefs, that Doctrine which is a Badge and Character of him, muk needs
be devilish and wicked. Now that this Popish Doctrine which forbid-
deth
B b b b 2
Antichrift
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The Popish Doctrine, which forbiddeth to marry, Serm.XVII.
t
deth the Marriage of the Clergy, and of all under the Celibate Vow, is
the Badge and Character of Antichrift, is evident in the Text. As the
Scripture doth foretel that Antichrift ſhould arife in the latter times, fo
it doth give feveral Characters whereby Antichrift might be known
when he should make his appearance in the World, that the true Church
of Chrift night be aware of him: And as there are feveral plain Cha-
racters of Antichrift together in 2 Theff. 2. from the 3. Verfe to the 13.
Verſes ſo the fame Apoftle doth give ſeveral Characters of the fame An-
tichrift in the Text, all which are applicable unto the Roman Papacy, or
Church of Rome, as I have fhewn in the explication of the Text,amongſt
which Characters this is one, That it forbiddeth to marry. The Reply of
Popish Writers unto this Text, is this, That the Prohibition of Marriage
here Spoken of, is the Prohibition of all Marriage, whereas they do not for-
bid all Marriage; and that the Apoſtle hath here a respect unto the Mani-
chees, who condemned Marriage it felf. For anſwer unto which, 1. There
is no fuch thing in the Text as Prohibition of all Marriage; and it is cer-
tain that fuch who forbid the Marriage of fome, do forbid to marry.
2. St. Auftin telleth us, that the Manichees did not forbid the Marriage
of all, they allowed the Marriage of them which they called Auditors,
although not the Marriage of them which they called Elect; there-
fore by all that the Papifts can fay, they cannot ftave off this Character of
Antichrift from the Roman Papacy..
This fhall fuffice for the proof, that the Popish Doctrine which forbid-
deth to marry, is devilish and wicked.
3. The third thing I am to do, is to anſwer the Popish Arguments
which they bring to prove the unlawfulneſs of the Marriage of the Cler-
gy, and fuch who are under the Celibate Vow.
Arg. 1. Their firft Argument is drawn from the uncleanneſs which
they affirm to be contracted by Marriage, fuch as the Clergy,and all who
are more immediately devoted unto God, muft abftain from: This they
endeavour to prove, r. By the Levitical uncleannefs, which we read of
Lev. 15. and the fpeech of Abimelech unto David, 1 Sam.21.4. 2. Such
as are married, they fay, are in the flesh, therefore unclean, and fo can-
not pleaſe God, Rom. 8.8. 3. They argue that if fuch as would give
themſelves to prayer and fafting, muſt abſtain for a while, 1 Cor. 7.5.
and that becauſe of the uncleannefs herein; then Minifters who give
themſelves wholly to the Ministry of the Word and unto Prayer, muſt ab-
ftain altogether, and therefore they ought not to marry, becauſe of the
uncleannefs they will hereby contract, which is unbefeeming their ſa-
cred Function..
Anfw. 1. There is no uncleannefs or unholiness in Marriage it ſelf, or
in any ufe thereof, which is evident, becauſe Marriage was inftituted in
Paradife, in the fate of man's innocency; and Marriage being God's
Ordinance, muſt peeds be holy, becauſe all God's Ordinances are fo.
Moreover, the Scripture calleth Marriage honourable in all, where the
Bedi
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3
3
Serm.XVII. is a devilish and wicked Doctrine.
597
i
Bed is undefiled by Adultery, Heb.13.4. and if Marriage be honourable
in all, then it is holy, (for every fin is difhonourable) and therefore it
is not unbeſeeming the moſt facred Function. When the Apoſtle doth
exhort, 1 Thef.4.3, 4. that every one should know how to poffefs his veffel
in fanctification and honour, it is not by abftàining from Marriage, but
by abstaining from Fornication. Adultery and Fornication indeed do both
wound and ftain the fpirit, as well as pollute the body; but there is a
real innocency, holiness and chaſtity in Marriage, and the ufe of it ac
cording unto God's Ordinance.
2. The Papifts will find it difficult to prove that there was ever any
Levitical uncleannefs by the uſe of Marriage, that Scripture in Lev. 15.
ſpeaking of ſomething elfe, as will appear unto fuch as read, and feri-
oufly weigh the place. What they urge from Abimelech's speech unto
David, will appear not to be uncleannefs by the lawful ufe of Marriage,
for then it would have been unlawful for the married Priests continually
to eat of the hallowed bread, which who will fay they were not allow-
ed to do? but Abimelech's fpeech was either concerning the unlawful
ufe of women, or of their coming near their wives in the time of their
feparation. But befides this, and more which might be faid, did not
modeſty forbid, if the Papifts could prove Levitical uncleannefs to have
been herein, which they cannot do ; yet what can thence be argued, the
Levitical Law being now abrogated? can they fay that which rendred
the Jews in thoſe days legally unclean, doth now render Chriftians mo-
rally unclean? May we not from hence argue for the Marriage of Mi-
nifters, rather than find any fhew of Argument against their Marriage?
For if the Priests, notwithſtanding this Levitical uncleannefs, which
the Papifts do here underftand, did marry without fin; how much more
may Ministers without fin now marry, when all Levitical uncleanneffes
are at an end?
3. It is a grofs mif-interpretation of Rom. 8.8. to apply it unto
married perfons, as if they were the perfons fpoken of by the Apostle that
are in the flesh, and cannot pleaſe God. Who will or can upon Scripture-
grounds fay, that all married Chriſtians, though never ſo holy and un-
blameable in their Converfation, are in the flefh? Can none pleaſe
God that are married? Hence then it will follow, that no married
perfons can be faved, becauſe none in the flesh, none that do not pleafe
God, fhall attain his Salvation. But furely the Papifts will not damn.
all married perfons; however they may deal with ours, furely they will
fpare their own.
4. As to their inference from 1 Cor. 7. 5. becaufe fuch as would give
themfelves to fafting and prayer, muft abftain for a while, therefore Mi-
nifters muſt abſtain from Marriage altogether, is fuch a non fequitur, es
the Schools will hifs at. 1.. The Apoſtle maketh no fuch inference. all
along the Chapter againft the Marriage of Ministers, but on the contrary
prefcribeth Marriage as the duty of all who cannot contain. 2. There
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The Popish Doctrine, which forbiddeth to marry, Serm.XVII.
is a great difference between the abftaining which the Apoſtle (peaketh
of, and the not marrying which the Papifts plead for; although the A-
poftle exhorts married perfons to feparate themfelves by confent for a
time, that they might give themſelves unto fafting and prayer, yet in
the fame Verfe and breath he bids them to come foon together again,
left Satan fhould tempt them for their incontinency. And who can ra-
tionally infer hence the duty of Minifters to abftain from Marriage?
3. The fafting and prayer here ſpoken of, which calls for married per-
fons abftaining, it is faſting and prayer upon fome extraordinary occa-
fion, either publick or private, when the Bridegroom is to come forth of
his Chamber, and the Bride out of her Clofet, as Joel 2. 17. and not of
ordinary prayer and ſeeking of God: And unless Ministers were always
to be engaged in folemn fafting and prayer, there is no fhew of reafon
why from this place they ſhould be obliged not to marry. And why
may not the Papifts as well argue, becauſe married perſons are to abftain
from eating, that they may give themfelves to fafting and prayer; there-
fore there is uncleannefs and evil in eating; and that Minifters who are
to give themſelves unto the Ministry of the Word and prayer, ought
to abftain from eating altogether? for this will follow as well as the
other.
Tt
Arg. 2. The fecond Popiſh Argument is drawn from 1 Cor.7.1.
is good for a man not to touch a woman. And Verf. 8. I fay therefore un-
to the unmarried and widows, It is good for them if they abide even as I.
If it be good for the unmarried and widows to abide in a fingle eftate
like unto the Apoſtle, then ſay they, it is evil for fuch to marry; and
therefore the Clergy ſhould abitain from this evil.
Anfw. 1. If it were an evil of fin for the unmarried and widows to
marry, then it would not only be unlawful for the Clergy, and all under
the Celibate Vow to marry, but it would be unlawful for any Chriſtians
whatſoever to marry, becauſe all ought to abhor, refrain, and flee from
that which is an evil of fin: And where is the concernment of Miniſters
more than others in this Scripture ?
2. That may be good for fome, which is evil for others: a fingle
eftate may be good and beft for fuch as have the gift of continency, and
are perfwaded in their heart that in this eftate they may moft glorifie
God; whereas this eftate may be evil for fuch as are without this gift,
or in likelihood may moft glorifie God in a married eſtate.
3. It may be good at fome time not to marry, namely, in the time of
the Churches perfecution; and all that have the gift at fuch a time,
ſhould chufe the Celibate eftate, that they might be the more ready both
to do and fuffer for Chrift, and be the more free from temptations to
Apoftacy and the moft that can be faid of the good here fpoken of, is,
that it is the good of conveniency, not the good of abfolute duty; un-
to which is oppofed the evil of inconveniency, not the evil of fin. In-
deed it is an evil of inconveniency, and an aggravation of calamity to
be
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Serm.XVII. is a devilish and wicked Doctrine.
599:
be married in times of perfecution, for fuch, faith the Apoftle, Verf.28.
of this Chapter, ſhall have trouble, that is, greater trouble than others,
in the flesh but it is the duty of all to make choice rather of this evil
of greater trouble and inconveniency, than to expofe themfelves unto
the evil of fin by uncleanness and incontinency.
4. The Apoftle is fo far from afferting it to be an evil of fin for any
in the worſt of times to marry, that he afferteth the quite contrary when
there is a neceffity for it, Verf. 36. If need ſo require, let him do what he
will, be finneth not, let them marry. And Verf. 38. So then be that
giveth her in marriage doth well. It is plain then by all to be ſeen, that
the Popish Argument from this place is frivolous, and that it carrieth
no ſhadow of good confequence in it againft the Marriage of the Clergy.
Arg. 3. The third Popish Argument is drawn from 1 Cor. 7.32, 33,
34. But I would have you without carefulness: He that is unmarried
careth for the things that belong to the Lord, how he may pleaſe the Lord:
But be that is married careth for the things that are of the world, how he
may pleaſe his wife. There is a difference alfo between a wife and a vir-
gin: The unmarried woman careth for the things of the Lord, bow the
may be boly in body and fpirit; but he that is married careth for the things
of the world, how she may please her husband. The Argument from
hence in reference unto Minifters is this: Minifters above all others are
warned to take heed of entangling themſelves with the affairs and cares
of this life, 2 Tim. 2. 4. and being devoted unto the Lord more imme-
diately by the Office of their Miniftry, they ought always to care for the
things which belong to the Lord, how they may pleafe the Lord. And
becauſe Marriage doth engage in the former, and taketh off from the..
latter, as this Text doth intimate, therefore they ought to refrain Mar-
riage.
I
Anfw. 1. It is not univerfally true, that all who are unmarried do care
for the things which belong to the Lord, how they may please the Lord, and
that hereby they are taken off from minding and caring for the things
of the world. As to the latter, who intermeddle more with fecular
affairs than many of the Popish unmarried Clergy? Why do any of
them exerciſe Temporal Jurifdiction, if their Celibate ftate be in order
to free them from worldly cares and buſineſs? As to the former, if fo
be that Adultery, Fornication, Murder, Sodomitical uncleannefs, and
other vile practices be pleafing to the Lord, there are and have been
many Popes and Popith Bishops, many Prieſts, Jefuites, Fryars, and
other unmarried perfons under the Celibate Vow among the Papifts, that
with great induftry have cared for the things which belong unto the Lord,
bow they may pleaſe the Lord, as I fhall make evident in the Ufe: But
hereby they will be found to have taken care not only of the things of the
world, but of the things of the flesh, how they may pleaſe the fleih, and.
the things of the Devil, how they may pleaſe the Devil, whofe fervants
and children they are..
2. Neither,
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The Popish Doctrine, which forbiddeth to marry, Serm. XVII.
A
5.22.
2. Neither, fecondly, is it univerfally true, that fuch as are married
do care for the things of the world, chiefly, fo as to neglect the things of
God, as inftance may be given in the holiness of many married per-
Sons, which the Scripture doth take notice of. It is faid, Gen.
That Enoch walked with God, after he begat Methufalah, three hundred
years, and begat fons and daughters. Abraham, who is called the Friend
of God; Mofes, unto whom the Lord ſpake face to face; Samuel, who
was fo highly in favour with God; David, who was a man after God's
own heart; Iſaiah, Ezekiel, and almoſt all the Prophets, were married
perfons and we hardly read of any in the Old Teftament that were fa-
mous for integrity and zeal for God, but they were fuch as were mar-
ried. I have alfo given inftance already in the New Teftament-times
of married Apoftles, and did not they care for the things that belonged
to the Lord, how they might pleafe the Lord? And how many Mi-
niſters are there now in the Conjugal ftate as eminent as any others
whatſoever for their holy and ſtrict lives? Will not many of them fay,
that their Wives have been fo far from engaging and entangling them in
worldly cares, that on the contrary they have proved real helpers of
them, and have taken off in a great meafure the burthen of thofe world-
ly cares, which lay more heavy upon them in their fingle eftate?
3. It is granted that Marriage is often-times an occafion of more
worldly care than a ſingle eſtate; and that fingle perfons, who really
are endowed with the gift of continency, have ordinarily the advantage
of moſt freedom from perplexing trouble, and thoughtfulneſs about the
World, and for attending upon the Lord with the leaft diftraction;
yet fuch fingle perfons as are without the gift are expofed unto more
diſtraction, and that which is worſe, unto fo much fin, fuch burn-
ings of luftful defires, that they cannot attend upon the Lord accep-
tably, without the ufe of the remedy which God hath provided againſt
incontinency.
4. Men may care for the things that belong unto the world mode-
rately, and labour to pleaſe their wives in the Lord fubordinately, and
not tranfgrefs the bounds of their duty, yea to neglect this would be
their fin; and yet at the fame time they may care for the things that
belong to the Lord, how they may pleaſe the Lord chiefly for if the
one had been inconfiftent with the other, the Apoftle would have for-
bidden Marriage abfolutely, it being the abfolute indiſpenſable duty of
all, and neceffary unto Salvation, that they labour chiefly to pleaſe the
Lord but the Apoftle profeffeth the contrary, that concerning Virgins.
he had no command from the Lord, Verf. 25. that is, to forbid them
from the Lord to marry; but in cafe of neceffity he lets them know that
Marriage was their duty. Yet becauſe both men and women are more
prone to exceed the bounds as to worldly cares and diftraction in God's
fervice when married, efpecially when full of Children, and little in
the world to provide for them, or in a time of perfecution, then in the
1
fingle
Serm. XVII.
is a devilish and wicked Doctrine.
601
fingle eſtate, endowed with the gift; therefore he doth expreſs himſelf
thus as we read in the Scripture urged. But none can infer hence, that
it is the will of the Lord that Minifters fhould not marry, who though
they be devoted to the fervice of God more immediately, and ought al-
ways to care for the things that belong to the Lord, above all others
to pleaſe him, may do this in a married eftate, as hath been thewn; and
if there be any Argument in it againſt Marriage, it is an Argument
againſt the Marriage of all Chriftians, rather than againſt the Marriage
particularly of Minifters, the perfons the Apoſtle writing unto, and
unto whom he gives the advice in this Chapter, being not Minifters,
but ordinary Chriftians amongst the Corinthians. The uttermoft that
can be argued from this place in reference unto Minifters, is, that fuch
of them as are unmarried, and have the gift of continency in the time of
the Churches perfecution, or in fuch circumftances of their condition in
the World, that by Marriage they are likely to be plunged and incum-
bered with more worldly cares and diſtraction, and to be leſs ferviceable
anto the Lord in a married eftate, than they are in the fingle; that in
fuch a cafe they ought to continue fingle, fo long as God doth continue
the gift unto them: but this is no Argument for the Popish forbidding
the Marriage of the whole Clergy.
I
Arg. 4. The fourth Popiſh Argument is drawn from 1 Tim. 5. 11, 12.
But the younger widows refufe, for when they have begun to wax wanton
against Christ, they will marry, having damnation, becauſe they have caft
off their first faith. Now the interpretation of, and the arguings of
the Papifts from this Scripture, may run thus: 1. That there was a fo-
ciety of Widows maintained by the Church, more immediately devo-
ted unto God, who were to continue in fupplications and prayers night
and day, as Verf. 5. and that theſe Widows were under a vow to con-
tinue in their lingle eftate unto their lives end, that they might be the
more fit for their employment; and this vow was their firft faith, fpo-
ken of Verf. 12. becauſe they entered into this vow when they were
firft admitted into this fociety. 2. That fuch Widows as after this vow
did marry, they waxed wanton hereby from Chrift, and had damna-
tion upon the account of their cafting off this their firſt faith, or break-
ing their Celibate Vow. 3. That if Widows, then Virgins too might
be gathered into focieries to fequefter themfelves from all worldly affairs,
for the more immediate fervice of God, and enter into the fame Celi-
bate Vow. 4. That the Clergy of all ranks being by their Office devo-
ted more immediately unto God, they ought to enter into the Celibate
Vow, which they impoſe upon all in their admiffion into facred Functi-
ons. 5. That all who have made this Celibate Vow, if afterward they
attempt to marry, they incur the penalty not only of deprivation from
but alfo of eternal damnation from God.
men,
་
Anfr. 1. We grant that there was in the Primitive times a number
of Widows devoted more immediately unto the ſervice of God, whom
Cccc
the
602
The Popish Doctrine, which forbiddeth to marry, Serm.XVII.
"
a
1
the Church did maintain, and who were to be qualified according to
what the Apoſtle doth mention, Verf. 9, 10.
2. It is as ealie for us to deny, as for them to affirm, that theſe Wi-
dows did enter into a Celibate Vow upon their firſt admiffion into this
number, this Scripture making no mention of any fuch Vow, and there-
fore they can never prove it.
3. By the firft faith here ſpoken of, it is more rational to underſtand
it not of any Celibate Vow, but of their Vow in Baptiſm, (which is the
firſt faith of Chriftians) whereby they were devoted unto the fear and
fervice of the Lord all their days; and this, by their wantonnefs from
Chriſt, or laſcivious practices, and turning afide after Satan, ſpoken of
Verf. 15. they did caft off, and for this they had damnation.
4. We deny that the fin of theſe Widows lay in their marrying, but
in their wantonnefs and breach of faith with Chrift, otherwife the A-
poſtle would not have given direction that theſe younger women (al-
though received into this number) fhould marry, bear Children, guide
the Houſe, and give no occafion (through wantonnefs) to the Adver-
fary to speak reproachfully, as he doth Verf. 14. That the Apoftle
fpeaketh of younger women of the number, it is evident, becauſe he
faith that fome of them had waxen wanton from Chrift, had caſt off
their firſt faith, had turned afide after Satan; and therefore he doth di-
rect concerning the reft of the younger women; to prevent thefe evils,*
that they ſhould marry; and furely he would not have directed them to
this, had it been a fin, and had their Marriage it felf been a cafting off
of their first faith.
5. If we fhould fuppofe (although we do not grant) that by the firſt
faith is meant a Celibate Vow; yet it doth not follow from hence, that
either Virgins or younger Widows have leave from God to enter into.
fuch a Vow: for the Apoftle doth ftraightly charge that no Widow for
the future ſhould be admitted into this number under threeſcore years
old, at which years there is no fuch danger of their falling into wanton.
practices, Verf.9. and younger Widows he would have refufed, Verf.11.
And what plea then can there be from hence for the fociety of Nuns,
and their Celibate Vows, when moſt of them are young at their firſt ad-
miffion?
6. And if there can be from this place no good plea for younger wo-
men to enter into Celibate Vows, much lefs can there be any hence, for
the Celibate Vows of the Clergy.
7. Therefore it is finful for any, eſpecially younger men or women,
to make Celibate Vows, when fuch Vows may not be in their own.
power to keep; and fuch who have rafhly made them, it is a greater.
fin for them to keep, when they have not the gift of continency, than
to break them by holy Wedlock, which they may do without the pe
nalty of eternal damnation..
Arg. 5.-
Serm.XVII. is a devilish and wicked Doctrine.
603
Arg. 5. The fifth and laſt Popiſh Argument is drawn from Authority.
Bellarmine, after fufficient weakneſs betrayed in his Scripture-Proofs,
doth annex, 1. The Teftimony of divers Councils, Eastern, African,
Italian, French, Spanish and German. 2. The Teftimony of divers
Popes or Biſhops of Rome. 3. The Teftimony of divers Fathers, both
Greek and Latine. Should I repeat all which he maketh theſe to ſpeak,
I ſhould weary both my felf and the Reader; and how infirm his Argu-
mentation is from hence, will appear in the Anſwer.
Anfw. 1. It is well known by thofe that are vers'd in Councils, and
have written on this fubject, that the Councils of Ancyra, Nice, Gan-
gra and Trull, (the moft ancient which Bellarmine and other Papifts do
cite) do not really favour this Popish Doctrine. One Canon of the
Council of Ancyra hath this paffage in it, Διάκονοι ὅσοι καθίσαται, &c. All
Deacons that are established in their Charges, if they have declared that
they have need to marry, and cannot remain as they are, let them remain
in their fervice after they are married: and let any judge whether this
could be confiftent with a general Prohibition of the Marriage of the
Clergy. The Council of Nice indeed did decree, That no Bishop, Pref-
byter or Deacon, should have any women in their boufes except Mother, Si-
fter, or Aunt; therefore they were prohibited, faith Bellarmine, the
having Wives, and ſo ought not to marry: whereas it is evident unto
all that are unbyaffed by prejudice, and make an impartial fearch into
the Records of that Council, that this Prohibition did not fhut out the
Wives, but unmarried Affociates, from the Houſes of Ecclefiafticks that
were fingle, for the prevention of ſcandal by Fornication, which fingle
perſons living together, eſpecially in their youth and privacy, might
be tempted unto.
Let us fee what Socrates in his Ecclefiaftical Hiftory doth relate con-
cerning the Tranfactions of this Council about this point; which we
ſhall find to this purpose: Some would have brought in a new Law, to for-
bid the Clergy to cohabit with their Wives; but Paphnutius a Confeffor,
and although unmarried himself, ftood up and vehemently cryed out, That
Marriage was honourable, congrefs with the Wife chaste, and therefore did
counſel them not to lay fuch a heavy yoke upon perſons in boly Orders which
they could not bear, and bereby give occafion both to them and their Wives
to live incontinently: upon which speech of Paphnutius the Council did
both approve, and praife bis fentence, made no fuch Law, but left it to
every mans liberty to do what he would in that point. Socr. Lib. I. Cap.
11. Sozom. Lib. 1. Cap. 23. Here we fee that this Law (now efta-
bliſhed amongſt the Papifts) is called a new Law, it was never Enacted
before, and it was only a Law which fome would have brought in, and
therefore was not Enacted then: it was called a heavy yoke, and not be-
ing found by that Council to be Chrift's yoke, it was laid afide. The
Council of Gangrä, (all whofe Canons the Council of Trall doth ap-
prove of) hath this Canon: "Eins Naneiroño, &c. If any make a difference
Cccc 2
حب
of
1
.. * *.
...
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The Popish Doctrine, which forbiddeth to marry, Serm.XVII.
&
!
of a married Prieft, as if none ought to partake of the Oblation when he
doth the fervice, let him be Anathema. I might give other inftances of
paffages in other Councils, which Bellarmine doth make mention of, to
fhew how he doth corrupt many of their fayings, in favour of this Do-
ctrine; but I refer the learned Reader unto Chamier's anſwer, and to
Junius's Animadverfions upon Bellarmine's Controverfies. It is moſt
certain, (if Hiftory may be believed) that the most ancient and moſt
authentick Councils, according to their moft authentick Copies, did ne-
ver (like the Papifts) forbid the Marriage of the Clergy, whatever
fome of them may feem to do in the corrupt Tranflations of them, and
falfe Gloffes upon them by the Papifts: the Canons of fome particular
Councils, or rather Popish Synods of latter date, are of no great ſignifi-
cation in the proof of this point.
2. The Teſtimonies which Bellarmine bringeth of Popes, or the Bi-
fhops of Rome, carry no weight: It is acknowledged by the moft, that.
Pope Syricius firſt did forbid the Marriage of the Clergy, but what he
did was very unjuft: hear what Junius doth fay of it: Syricius contra
Verbum Dei & Jus naturale ipfum voluit iftud cælibatus jugum Ecclefi-
afticis imponere, & juris ignorantia, & fuperftitiofa cacozelia. Syricius
against the Word of God, and the Law of Nature it felf, would needs lay
the Celibate Law upon Ecclefiafticks through ignorance and fuperftitious
Zeal. I fhall readily grant, That the Bishops of Rome, efpecially of
latter years fince the Apoftacy of that Church unto Herefie, Antichrifti-
aniſm and Idolatry, have been generally againſt the Marriage of the
Clergy but wherefore hath this been? Not out of true Zeal for Cha-
ftity, and the purity of all in facred Orders, as is pretended; but out of
carnal Policy, for the enriching of their Church hereby, and the pre-
ferving of its Revenues, which might be too profufely expended and
alienated in the providing for Wife and Children.
3. The Teftimonies which are brought out of ancient Fathers for the
moſt part are either corrupted, or they do not militate againſt the Mar-
riage, but againft the incontinency of the Clergy and the purity which
the Fathers fpeak of, as requifite in perfons of that Function, is as well
confiftent with a married, as with a fingle eftate, and more ordinarily
to be found in the former, than in the latter. But if fome of the Fa-
thers were againſt the Marriage of Ecclefiafticks, this doth not prove
the unlawfulneſs of fuch Marriages, unless it could be proved to be fo by
the Word of God; and this the Papifls can never prove unto fuch who do'
look into the Scriptures with an unprejudiced mind, when they are fo
plain and clear for the univerfal lawfulneſs of Marriage without any
particular exceptions.
Use 1. Here you may fee the devilish wickedness of the Church of
Rome; it would both fpend too much time, and carry me belides my
purpoſe too far, to fet forth the wickednefs of this Apoftate Church in
the full latitude thereof; I fhall only fpeak of the wickedness which this
Doctrine
Serm.XVII. is a devilish and wicked Doctrine.
605
Doctrine that forbiddeth to marry, is the occafion of. There are three
woful effects which this wicked devilish Doctrine hath produced:
1. Wicked Indulgencies of their Popes: 2. Wicked Principles of their.
Jefuites: 3. Wicked Practices both of their Popes and others under
the Celibate Vow.
1. The Popes or Biſhops of Rome, however fevere againſt the Mar-
riage of their Clergy, yet they have given Indulgencies for Whoredom,
Sodomy, and fuch like moſt foul abominations. Hear the complaints
as well as acknowledgments of Efpenceus, a Writer of their own, Lib.
2. Cap. 7. De Continentia; his words are thefe: Pro puro mundoque
calibatu fucceffit impurus & immundus concubinatus, ut quod eleganter
de perfecutione, cap. 29. Conquerebatur D. Bernardus, latere, nec pre
multitudine queat, nec pra impudentia querat: bec inquam tolerantia al-
tius radices egit, permiffis alicubi fub annuo cenfu clericis atque laicis cum
fuis concubinis cohabitare: Quod utinam falfo & imerito extaret inter
Gravamina Germania; adeoque etiam continentibus ad omnem cenfum per--
folvendum coactis, quo foluto iis liceret, vel continentibus vel incontinenti-
bus effe. Orem execrandam ! In lead of the pure and clean Celibate,
there bath fucceeded an impure and unclean Concubinate, which, as Ber
nard elegantly complaineth in his 29 Chapter concerning Perfecution, nei-
ther can be concealed, it is fo frequent, neither doth feek to be concealed,
it is fo impudent: this Toleration or Indulgence hath got firm footing, both
the Clergy as well as Laity having permiffion given unto them to cohabit
with their Concubines, upon the payment of a yearly fum of money. And
I wish that these things were falfly and undefervedly extant amongst the
Grievances of Germany, who complain that even fuch as are continent are
forced to pay the annual Rent; which being paid, they are at their own
choice whether they will contain or not, whether they will have a Concubine,
otherwife called a Whore or not. O execrable wickedneſs ! And the
fame Author in his Comment upon Titus, doth further acknowledge in
thefe words: Epifcopi, Archidiaconi & Officiules plerunque dum Diœce-
fes & Paracias obequitant, non tam facinorofos & criminum reos pænis
>
correctionibus a vitiis deterrent, quam pecunia emungunt & exugunt
tum Clericos, tum laicos; & hos cum concubinis, pellicibus & meretriculis
cohabitare, liberofque procreare finunt, accepto ab iis certo quotannis cenfue
atque adeo alicubi accipiunt a continentibus habeat (aiunt) fi velit, &
quoties enim quifque talis, (cum tales tamen tam multi funt) hodie ali-
ter punitur? Bishops, Archdeacons and Officials, do ride about their
Dioceffes and Parishes for the most part, not to deter the wicked by corre-
&tions and puniſhments from their vice, but to draw out and defraud both··
Clergy and Laity of their Money, whom upon the payment of a yearly Re---
venue, they permit to cohabit with Concubines and Whores, and to procre...
·`ate Children……And this Revenue they receive in fome places of the Conti-
nent, for he may have a Concubine or Whore (Say they) if be please. And
how often are fuch Priests as keep Whores (although so many) punished
other.
>
606
The Popish Doctrine, which forbiddeth to marry, Serm.XVII.
7
otherwife? There is a Book lately publiſhed by Anthony Egans, B.D.
late Confeffor-General of the Kingdom of Ireland, and now Miniſter
of the Goſpel according to the Reformed Religion. The Title of it is
this, The Book of Rates now used in the Sin-Custom-House of the Church
and Court of Rome, containing the Bulls, Difpenfations and Pardons for
all manner of villanies and wickedness, with the feveral fums of Moneys
given and to be paid for them. Page 13. there are theſe Diſpenſations
for Priefts and others under the Celibate Vow: A Priest or Fryar ba-
ving lain, or carnally finned with a Woman of whatsoever fort or degree,
whether a Nun, or Kinswoman, or a Relation, or with any other whether
married or fingle, whether within the Bounds or Cloisters of his Monaftery,
or elſewhere, whether the Abfolution be made in the Name of the Clergy
or no, it gives him power to exercife his Function, and to hold bis Livings,
and that together with the Inhibitory Claufe, he paying 361. 9 s. and 6 d.
And if befides this there be an Abſolution for Buggery, or for unnatural
fin committed with bruit Beasts, a Difpenfation, together with the Inhibi-
tory Claufe, will come to gol. 12 s. 1 d. A fimple Abfolution for the fin
of Buggery, or the fin contrary to Nature, that is to say, with bruit Beaſts,
together with a Difpenfation, and the Inhibitory Claufe, is 361. 9 s. A
Nun having played the Whore very often, aut intra aut extra fepta Mona-
fterii, within or without the bounds of the Monastery, is to be abfolved and
rehabilited to hold the Dignity of her Order for 36 1. 9 S. An Abfolution
for one that keeps a Whore at Bed and Board, with a Difpenfation to hold a
Benefice, is 41. 5 s. 6 d. Prideaux telleth us of Pope Sixtus the fourth,
That be made a grant unto the Cardinal of Lucia to uſe unnatural luſts for
three months in the year, namely, June, July, and Auguft: but whether
the Cardinal had the Difpenfation gratis, or paid a fum of money for
it, the Author doth not relate. This is that Pope who built a Stews at
Rome of his own coft, and well might he do it, when the Popes do re-
ceive ſuch Revenues from fuch baſe Houſes. See Cornelius Agrippa de
Vanitate Scientiarum, Cap. 64. Lycurgus and Solon (faith he) thoſe
Heathen Law-givers, erected publick Stems, but that is no marvel, for
of late years Pope Sixtus the fourth builded a goodly Stews in Rome. The
Corinthians, Cyprians, and Babylonians, did encreaſe their Revenue by
the gain of Stews, which in Italy alfo at this day is no unuſual matter;
for Whores of Rome do pay weekly to the Pope a Julio, the whole Revenue
whereof in the year doth often exceed twenty thousand Duckets. Hence
it is that one of their Poets doth complain,
Roma ipfa Lupanar
Reddita, nunc facta eft toto execrabilis orbe.
;
"That Rome was become a Brothel-Houfe, and grown execrable
"throughout the whole World.
The
1
Serm.XVII. is a devilish and wicked Doctrine.
607
The Pope indeed will not allow of Marriage in his Clergy, but by
his Indulgencies he doth make proviſion for their fleſh, that they may
fulfil their lufts by Fornications and all manner of uncleanneffes, which
may bring in filthy lucre into his Coffers. Thus concerning the
-wicked Indulgencies of the Pope.
2. The wicked Principles of the Jefuites is another effect of this Po-
piſh Doctrine which forbiddeth to marry. The Jefuitical Doctors pre-
tend to more Sanctity, Learning and Subtilty than others; let us fee
what fome of their Principles be, and Pofitions in their ſtating of Cafes
of Conscience concerning uncleanneffes. I fhall refer the Reader only
unto a Book called, The Mystery of Jefuitifm, fee Vol. 1. p. 147. Father
Bauny hath this Affertion as it is cited out of his Theolog. Mor. trac.4.
de pœnit. p. 94. It is lawful for perſons of all qualities and conditions
to go into the places of common prostitution, there to convert finful wo-
men, although it be very probable that they will commit the fin there them-
felves; nay haply though they have found by frequent experience that they
are drawn into fin by the fight and infinuations of thoſe women.
Who
feeth not that this Affertion doth give encouragement unto the un-
married Popiſh Clergy to run upon occafions, and manifeft temptations
unto the fin of filthy Fornication? For who are more fit, may they
think, to convert thofe finful women, than Ecclefiaftical perfons? But
for fuch to go into places of common proftitution to do it, is both
fcandalous for any, efpecially for Minifters, and dangerous left them-
felves be entangled and defiled hereby. But the Jefuite telleth us, they
may venture into fuch places, although it be probable they will, and
though they have been often drawn into that foul fin hereby; and what
is it that they can plead for the lawfulneſs of fuch practice? it is only
this, their directing their intention to convert finful women; and may
they run into their embraces that they may convert them? may they
venture upon a probability of being drawn by them unto this fin, that
without any probability of fuccefs they may draw them from it? and
when they have been often enticed and overcome, may they put their
foot again into the fnare? are fuch like to perfwade others to repentance.
and chaſtity, who have been often unclean in fuch places themfelves?
But let us fee further what other of their Doctors fay: In the Additio-
nale, pag. 96. Efcobar doth affert, That a man who bath the reputation of
being extreamly given to women, doth not commit any mortal fin in follici-
ting a woman to condefcend unto his defires, when he doth not intend to put
his defign in execution. This Doctor goeth a ſtep further, the former
giveth allowance to go into places of common proftitution, fo that the
intention be the converfion of finful women; and this telleth us that it
is no mortal fin to follicite women to be naught, if a man can but hold
off his intention from the thing: but who is there. that is extreamly
addicted to women, and doth follicite, though he doth not actually
intend the thing, till he knows the mind of the party, but if there be a.
compliance,
}
608
The Popish Doctrine, which forbiddeth to marry, Serm. XVII.
compliance, that will forbear and withdraw himſelf, as Jofeph from his
Miftrefs? May lecherous Mafs-Priefts follicite women to lewdness
without mortal fin? Who can deny this to be deviliſh wicked Doctrine?
But although the Jefuites Principles do lead their Clergy to Fornication
and Adultery, yet they would have them cautious that fuch impure
facts of theirs may not be known, fi non cafte, tamen caute.
If they
do not live chaftly, they would have them fin warily, and therefore
they allow moft horrid wickednefs for the concealing fuch fhame.
P. 19. Caramuel afferteth in his Fund. Theolog. Fund, 55. Se&.7. That
it is doubtful whether a religious man having made use of a woman, may
not kill her, if the offer to diſcover what paſſed between them. This Do-
ctor doth make a doubt whether it be not lawful for their Priefts to
commit Murder that they may conceal their Adultery. But what if the
woman the Prieft is naught withal, be a wife, and the reveal nothing,
but her husband cometh unawares upon them, and diſcovereth the
fact? fee what Efcobar faith in fuch a cafe, cited pag. 94. out of his
Tract. Theol. Tract. 4. Exam. 6. Cap. 5. An Ecclefiaftick furprized
in Adultery, if he kill the womans husband whom he bath abufed in his own
defence, is not for that irregular. Here the Doctor doth favour not only
the murder of the wife if the reveal, but alſo the murder of the hus-
band if he refift; and although the Marriage of Ecclefiafticks doth
make them irregular, yet their Adulteries and Murders do not fo, but
they may according to thefe Principles continue in their Function, not-
withſtanding fuch horrid abominations. You fee what provitions the
Jefuites make for themſelves, and others of the Romish Clergy, for their.
encouragement, reputation and fafety in their practice of the fin of
Adultery: but do they take no care for the poor forlorn Nuns, who are
mewed up in Cloifters, and are under the fame Celibate Vow with
themſelves? The great danger is, when the Priefts and Jefuites come
amongſt them, of their proving with child, and fo of their diſcovering.
their own ſhame: is there no proviſion in this cafe? Yes, theſe kind
Fathers have a Principle which may be of ufe to fuch, to encourage
them with a non obftante to this danger unto lewd embraces. See
Addit. p. 19. Egidius Trullench. in Decal. Tom. 5. Lib. 5. Cap. 1.
afferteth, That it is lawful to procure abortion before the child be quick in
the womb, to fave a Maids life or reputation. I fhall add but one Pofi-
tion more concerning the liberty which the Jefuites give unto the moſt
impure perfons to communicate immediately upon their confeffion,
pag. 88. Mafcarennas Traci. 4. de Sacr. Eucharift. Difp. 5. Cap.7. doth
affert, That either a ſecular perſon, or a Priest being fallen into any kind
of impurity whatsoever, nay though fuch as are against Nature, may, with-
out fo much as the least venial fin, (nay, are to be commended for it if they
do) communicate the very fame day after they have made confeffion thereof.
That the Confeffor ought to advfe his Penitent to receive the Eucharist the
very fame day that he is fallen into fuch crimes, and that the Vow or Refo-
9
lution
Serm. XVII.
609
is a devilish and wicked Doctrine.
}
lution any one might have made not to come to the Lord's Table in that
condition, were null. Thus if the Jefuites acknowledge that a wound and
defilement is contracted by ſome groffer impieties and impurities; yet
they can, according to their principles, quickly lick themſelves whole
by their Confeffions, and wash themſelves clean by their Communica-
ting; and what is this but an abominable profaning and polluting of
the holy Sacrament, and an opening a wide door to all manner of licen-
tiouſneſs? The Harlot could fay unto the young man, Prov. 7. 12.
This day I have payed my vows, and fo fhe was fitted for her wickednefs.
And if unmarried Ecclefiafticks by Confeffion and Communicating can
ſo eaſily wipe off their guilt and filth, what encouragement mult this
needs give them to return prefently again with the Dog to his vomit,
and with the Sow that is wafh'd to her wallowing in the mire? That
the Jefuites are not belyed by the Author of the Mystery of Jefuitiſm,
in theſe and other grofs Principles and Affertions which they hold, may
eaſily be known by fuch as will confult their Books in print, out of which
they are extracted: I confefs I have not confulted all of them, not ha-
ving them by me; but having peruſed his Citations of Efcobar, whom
1 have, and finding him faithful there, I doubt not but he is faithful in
the reft.
3. The wicked practices both of Popes and others under the Celibate
Vow, is another woful effect of this Popish Doctrine which forbiddeth
to marry.
And here I may well premife, that many thouſand lewd-
neffes and foul abominations are and have been committed by Popish
Votaries fo fecretly, that they never faw the light, neither have come
abroad unto the notice of the world, thefe works being works of dark-
neſs which fly the light, and fhrowd themfelves as cloſe as may be in
dark corners, thoſe who are guilty endeavouring all they can to conceal
their filthiness; which however at the laft day of revelation both of
mens fins and God's Judgments, will be made known and expofed to
the view both of men and Angels, when the Lord will bring to light the
hidden works of darkneſs, and make manifest all the counfels of the heart,
I Cor. 4. 5.
Yet the wickedness of fome Popes and their Clergy in this
kind, hath been ſo notorious, that their own Hiftorians have not thought
fit to be altogether filent herein; and, as was faid before, their lewd-
nefs could not be concealed, it was fo frequent, neither in many did it
feek to be concealed, it was fo impudent. It would ſpend more time
than we have to be together, yea, although we ſhould flay here on this
long Summers day till dark night, to enumerate the inftances that might
be given of the uncleanneffes of Ecclefiafticks in the Church of Rome.
I fhall mention only a few of the moſt remarkable amongst many other,
and begin with the viciouſneſs and filthinefs of the Popes, whofe Title
of Holiness, and ſeverity againſt Matrimony, and impofing the Celibate
Vow upon others, one would think fhould oblige themſelves unto more
than ordinary mortification of flefhly lufts, and exemplary chastity: but
Dddd
We
1
610
The Popish Doctrine, which forbiddeth to marry, Serm.XVII.
we ſhall find by fearch into the Hiftory of the Popes lives, that they
have generally been exceeding faulty as to women, and all forts of filthy
lufts. Platina doth complain that Riches had made the Church wanton,
and Vice had no reſtraint. Pope Sergius the Third had his Sweet-heart-
Marozia, that famous Strumpet, who was the Miftrefs of his affections,
and had no ſmall Government in the Church, of whom in wicked A-
dultery, as Luitprandus doth record, he begat John the Eleventh, who
afterward by his Mothers means got the Popedom. Baronius doth ac-
knowledge that in thoſe days the power of Harlots did fo far prevail,
that they both removed Popes rightly appointed, and alfo thruft in vio-
lent and. wicked men into their room at their pleaſure. By this Maro-
zia's means alfo it was that Octavianus (Son to Albericus) obtained
the Popedom, called John the Twelfth, who, as Baronius doth relate,
amongſt other wickedneffes, was accuſed in a Synod for abufing the Wi-
dow of Rainerius, for his filthiness with Stephana his Fathers Concu-
bine, with Anna a Widow and her Neice. This is that Pope who ca-
ftrated divers of his Cardinals becauſe they favoured Otho the great;
but if himſelf had been fo ferved before he was made Pope, poffibly he
might have been more chafte: and yet whatever liberty this Pope took
himfelf to commit Fornication and Adultery, he would not give liberty
for Marriage to his Clergy, which God doth allow, for he fends over an
Inhibition againſt Priefts Marriage into England, which at that time
cauſed no fmall ftir: At length the hand of God was remarkable in
the cutting off this Pope; for being taken one night in Adultery with
another mans wife, he received fuch a wound in his Temples, that
within the ſpace of eight days after he died of it. Pope Gregory the
Seventh (faith Prideaux) had his Minion Matilda, who left her own
Husband to live with this holy Father. This is that Gregory who caufed
the Emperour Henry the Fourth, with his Empreſs, and Son, to
some bare-footed in the cold Winter to his Caftle at Cannucium, and
there to wait three days fafting before he could have audience, which at
length was obtained by the Mediation of Madam Matilda. Platina doth -
relate that in Pope Honorius the Second's time, one Arnulphus was put
to death at Rome for his bitter invieghing againſt the pomp, luxury and
laſciviouſneſs of the Clergy, before whom he propounded the poverty.
of Chrift, and his integrity of life for their imitation. It was from this
Pope that John Cremenfis was fent over Legat into England, to diffolve
the Pricfts Marriages, but in the great heat of his urging his Commif-
fion, he was found in bed with a Whore. Good man! he would have..
all to live chaftly without Wives and Matrimony, and he came over from
Rome to ſhew them an example. Pope Martin the Fourth kept the Con-
cubine of his Predeceffor Nicolas, and removed all Bears from his Pa-
lace, left the beholding of them fhould cauſe his Sweet-heart to bring
forth a Bear; fo fearful was he, that his bruitifh luft would produce a
bruitifh off-fpring. Pope Benedict the Twelfth is recorded to have
bought.
Serm.XVII.
SIT
is a devilish and wicked Doctrine.
·
bought a beautiful young Woman of her Brother with a great fum of
money, that he might make ufe of her. Pope Sixtus the Fourth before-
mentioned, who built the Stews at Rome, and allowed unnatural lufts
to the Cardinal, would not wholly deny himfelf, eſpecially in thoſe lufts
which are more natural, for he had his Concubine Tyrefia, for whom he
provided Shooes covered with Pearls. Pope Innocent the Eighth had
many baſe Children, gave a great Dowry with his Daughter Theodorina :
Mantuan hath thefe Verfes on him:
Oto Nocens pueros genuit, totidemque puellas,
Hunc merito poteris dicere Roma patrem.
The fignification of which is, that this Nocent (not Innocent) perfon,
had begotten eight Boys, and as many Girls, and therefore deferved
the name of a Father; but I fuppofe none, except the Papifts, will fay
that he was a holy Father. Pope Alexander the Sixth did fucceed him
in the Papacy, and his Hiſtory doth record that he exceeded him in
lewdnefs and Adultery; on whofe Daughter there are theſe Verſes:
Hic jacet in tumulo Lucretia nomine, fed re
Thais, Alexandri Filia, Sponfa, Nurus.
Lucrece by name here lies, but Thais in life,
Pope Alexand's Child, Spouſe, and Sons Wife.
This Pope had two Baſtards, a Son, and this Daughter Lucretia, whom
he married unto this Son, and afterwards abufed her himfelf; and it is
ftoried of him, that to compleat his other wickedneffes, he gave him-
felf unto the Devil. Pope Julius the Second was not much better, who
abuſed two ingenuous Youths fent by the Queen of France to be bred
in Italy. Pope Clement the Seventh was fo infamous, that becaufe of
his own lewdnefs, and that of his Court, this Diftick was written:
Roma vale, vidi, fatis eft vidiffe, revertar
Cum Leno, aut Meretrix, Scurra, Cinedus ero.
Vile Rome adieu, I did thee view, but bence no more will fee,
Till Pimp or Punck, or Fade or Spade, I do refolve to be.
Paul the Third proſtituted his Sifter Julia Farnefia to Alexander the
Sixth, that he might be made Cardinal; committed Inceft with his
own Daughter Conftantia, poifoned her Husband that he might enjoy
her the more freely; was naught with his own Sifter, and taken in the
Act by her Husband; and befides his Inceft, he is recorded to have been
a Necromancer, and from this Pope's piety came the Council of Trent
Dddd 2
Pope
>
612
The Popish Doctrine, which forbiddeth to marry, Serm.XVII.
(
Pope Julius the Third was not inferiour unto him, who gave his Car-
dinals Hat unto a Sodomitical Boy whom he had abufed: This is that
Pope 'who faid he would have his Pork (forbidden by his Phyſitian) in
defpight of God; and maintained he had more reaſon to be angry
for
the keeping back his cold Peacock Pye, than God had to caft Adam out.
of Paradiſe for eating an Apple: ſuch a blafphemous as well as luxuri-
ous Wretch was he! Thus Prideaux. I fhall add but two inftances.
more, of two famous Women, one a Pope, and the other a Popefs:
The Woman-Pope was Pope Joan, who fucceeded Leo the Fourth, fate
in the Papacy two years and fix months, fuppofed to be a man, until at
length being with Child, ſhe fell in labour in the midſt of a folemn pro-
ceflion, whereby her Sex and lewdnefs were diſcovered together: here-
upon there was an Image of a Woman with Child fet up in the fame
place; where the Pope was delivered both of her Child and her Life:
Ever fince the Popes when they go to the Laterane fhun that Street, al-
though the nearer way, in abhorrency of the fact, and memory thereof.
There was moreover a Chair of Porphiry-ftone kept in the Laterane,
with a hole in the midft to try the Sex of the new-elected: No lefs than
fifty Popith Writers teftifie the truth of this Hiftory concerning Pope
Joan. The other Woman was a Popefs, as the Pope himſelf called her,
namely, Donna Olympia, the Sifter-in-law and Miftrefs of Pope Inno-
cent the Tenth, who was perfectly at her devotion, not only in his
younger years, and whilft he was Biſhop and Cardinal, but alfo in his
elder years when he was Pope, and fo continued until the very laft: the
Hiſtory we have at large, written in Italian by Gualdi, and tranflated
into English, the Book is called, The Life of Donna Olympia Malda-
chini, who Governed the Church during the time of Innocent the Tenth.
In the Preface of the Book there is this paffage: By the great example
Laid before us, they muſt needs confeſs that the Church-men of the Roman
Faith will do any thing with a Woman but marry her. I fhall refer the
Reader unto the Hiſtory, which relateth the great familiarities between
this Donna Olympia and the Pope, having been too long in relating the
vicioufnefs of his Predeceffors, although I have paffed by many perfons.
and things which might without wrong be fpoken concerning them.
I muſt add fomething concerning the filthinefs and uncleanneffes of the
Popiſh Clergy, and others under the Celibate Vow. Platina doth re-
cord, that in Pope Gregory the Great's time there were fix thouſand In-
fants Skulls found in a Fish-pond at Rome; and what did this fignifie,
but the Whordoms and Murders which this Celibate Vow was the oc-
cafion of? Nicholaus de Clemangis, a Popish Archdeacon, who lived
and flouriſhed in the year One thoufand four hundred and feventeen, he
wrote a Book, De corrupto ftatu Ecclefie, wherein he taketh notice of
the viciouſneſs of all fort of perfons, befides the Pope, that were un-
der this Celibate Vow.. Cap. 12. Concerning the Cardinals, theſe are
his words Nec: enumerare volo eorum adulteria, ftupra, fornicationes
quibus
Serm.XVII.
633
is a devilish and wicked Doctrine.
quibus Romanam Curiam infeftant, nec referre obfcæniffimam illorum fa-
milie vitam, a dominorum tamen moribus nullatenus abfonam. I will
not relate the Adulteries, Rapes, Fornications, whereby thefe Cardinals
do pollute the Court of Rome, nor fet out the most filthy life of their Family,
not at all diſſonant from the Manners of their Maſters. Cap. 19. Con-
cerning the Prelates, he thus writes: Qui totos in aucupio, & venatu
dies agunt, qui noctes in conviviis acuratiffimis, & chorais cum puellis
effæminati infomnes tranfeunt, qui fuo turpi exemplo gregem per devia
abducunt in præcipitium. The Prelates spend whole days in fowling and
bunting; and being effeminate, they spend whole nights in dancing and
Sports with young women, and by their filthy example lead their Flock.
out of the right way upon a precipice. Cap. 20. He calls the Regulars
Ebrios, incontinentiffimos, utpote qui paffim & inverecunde prolem ex
Meretrice fufceptam, & fcortam vice conjugum domi tenent. Et bos Ca-
nonicos aliquis vocabit, qui fic ab omni Canone feu Regula funt abalienati?
Drunkards, and most incontinent perfons, who ordinarily and shamelesly do
keep Whores in ftead of Wives and Children by them at home in their houses.
And who will call them Regulars who walk by no Rule? Cap. 21. Of
the Monks he faith, Quanto magis continentes, magis obedientes effe de-
bebant minus vagabundi, & e Clauftrorum feptis rarius egredientes in
publicum; tanto ab his omnibus rebus licet eos videre magis alienos: pro
labore defidia, pro continentia & æquitate, libido & fuperbia invafere.
By how much the more they ought to be continent and obedient, by how much
the less they ought to wander about, and go forth into publick from the
bounds of their Cloisters; by fo much the more we may fee in them a con-
trary carriage and courfe unto thefe things: in ftead of labour, floth; in
Stead of continence and juſtice, luft and pride bath invaded them. Cap.22.
Of the Mendicants he writes, An non hi lupi rapaces funt fub ovili įma-
gine latitantes, qui more Sacerdotum Belis in fuis penetralibus, oblata
devorant mero & lautis epuils cum non fuis uxoribus, licet fæpe cum fuis
parvulis, avide fatiantes, cunctaque libidinibus, quarum torrentur ardore,
polluentes? Are not thefe Mendicants ravening Wolves under the form of
Sheep, who like the Priests of Bell do devour what is offered, with others
Wives and their own little Ones, greedily fatiating themselves in retired
places with Wine and coftly Banquets, and defiling all things by their filthy
and burning lusts? Cap. 23. Concerning Nuns and their Monafteries,
he thus expreffeth himſelf: De his plura dicere verecundia prohibet, ne
non de catu Virginum Deò dicatarum, fed magis de lupanaribus, de do-
lis & procacia meretricum, de upris & inveſtuofis operibus dandum ſera
monem prolixe trahamus. Nam quid obfecro aliud funt hoc tempore puel-.
Larum Monafteria nifi quædam. Non dico Dei fantuaria, fed Veneris pro-
ftibula, fed lafcivorum & impudicorum juvenum ad libidines explendas
receptacula? ut idem hodie fit puellam velare, quod & publice ad ſcorian-
dum exponere. Modesty doth forbid to speak more concerning thefe, left in
Stead of Setting forth a fociety of Virgins devoted unto God, we should de
fcribe
[
61A
The Popish Doctrine, which forbiddeth to marry, Serm.XVII.
?
Scribe a Stews,and Speak of the deceits and wantonness of Harlots, of Rapes
and incestuous works. For what other are the Monasteries of young women
in theſe times, than execrable Brothel-boufes of Venus, than the Recepta-
cles wherein immodest and lafcivious young men do fulfil their lufts and
at this day it is the fame thing to put a Maid into a Monaſtery, and pub-
lickly to proſtitute her, or put her forth to be a Whore.
We fee what kind of perfons Celibate perfons were formerly, how
well they kept their Vow of Chaftity, as one of themſelves acknow-
ledgeth; and have we reafon to think they are grown better of later
years? We fee what they have been in other Countries; let us alfo fee
what they were before the breaking off the Romish Yoke in our own
Land. In King Henry the Eighth's time a fearch was made into Mo-
nafteries and Religious Houfes concerning the Life and Manners of thefe
Romiſh Votaries; and we fhall find in Speed's Hiftory of Great Britain,
a Catalogue of vicious Celibate perfons there found out, their Names
and Crimes. In Battle-Abby fifteen Sodomites. In Canterbury eight
Sodomites, and one that kept three Whores. In Chichefter two Sodo-
mites, in the Cathedral Church one that kept thirteen Whores. In
Windfor-Caftle twenty five Whores were kept amongst them. In Shul-
bred-Monaftery nineteen Whores were kept. In Bristol the Abbot kept
four Whores. In Mayden-Bradly the Prior kept fivè Whores. In Bathe-
Monaſtery one had feven Whores, and was a Sodomite. In Abingdon-
Monaftery the Abbot had three Whores, and two Children by his own
Sifter.
In Bermondsey-Monaftery John White Prior, called the Bull of
Bermondsey, had twenty Whores. Fuller in his Hiſtory of Abbies doth
relate this ftory: One Sir Henry Colt of Neither-Hall in Effex, much
in favour with King Henry the Eighth for his merry conceits, fuddenly
took leave of the King late at night, promifing to wait upon his Grace early
the next morning. Hence he haftned to Waltham-Abby, being informed
by bis Letters that the Monks thereof would return in the night from
Chefhunt-Nunery, where they had fecretly quartered themselves, Sir Hen-
ry pitcht a Brick-ftall (wherewith be used to take Deer in the Forrest) in
the narrowest place of the Marsh, where they were to pass over, leaving
fome of his Confederates to manage the fame. The Monks coming out of
the Nunery, and bearing a noife made behind them, and fufpecting to be
difcovered, put out the light which they had with them, whofe feet without
eyes could find the way home in fo ufed a path; making more haste than
good feed, they ran themselves all into the Net: The next morning Sir
Henry Colt brought and prefented them to King Henry, who often had
feen fweeter, but never fatter Venison. I might add many more inftan-
ces had I room and time; but I lift not any longer to rake in this Dung-
hill, being wearied my felf in the fearch, I fhall draw towards a con-
clufion, fearing left I ſhould trefpafs upon both the patience and mo-
defty of my Reader. If my Subject did not naturally lead unto this
diſcourſe concerning the lewdness and wickedneſs of theſe Celibate per-
fons,
Serm.XVII.
is a devilish and wicked Doctrine.
615
}
}
fons, and if I did not apprehend that ſuch diſcourſe might be of ufe, I
would have paffed by theſe things in filence.
Uſe 2. What hath been faid concerning the wickedness of the Church
of Rome, occafioned by this forbidding to marry, I hope may be a fuf-
ficient caution unto all of you to take heed, and move you to abhor both
the principles and practices of this corrupt Church. Indeed if any of
your hearts be ſet upon filthy lufts, and the moſt abominable unclean-
neffes, and your Confciences are ready under our Reformed Religion to
moleft and trouble you too much, fo that you cannot without fecret
laſhes and ſtings within profecute your hearts defires, and gratifie your
vile affections: If you have a mind like Swine to wallow in the mire.
of the moſt naſty filthineſs, and to get Indulgencies for ſuch practices,
I would adviſe you to turn Papifts, I know no better way that you can
take to fear and cauterize your Confciences, that you may fin with the
leaſt controul. And you of the Female Sex, if you delire more fecretly
to be naught, and to vail all with a Religious Cloak, you may acquaint
your felves with the Priefts and Fathers of this Church, who though
they will not marry, yet they will firain hard but they will gratifie fuch
an inclination in you; and to ftop the mouth of your clamorous Con- ·
fciences, they will give you forthwith an Abfolution, yea and admit
you unto the Communion. But if you would deny all ungodliness and
worldly lufts; if you would live foberly, righteoufly and godly in the
World, as the Word of God, and Grace of the Gofpel doth teach; if
you defire to be fanctified here, and faved hereafter, abhor Popery,
come not near the Tents of this wicked Church, left you perith with.
them in the ruine which the Lord will certainly bring upon them,
Drink not of the Cup of Fornication which the Whore of Babylon
would put into your hands; Receive not the Mark of this Beaft upon your
foreheads: Read and confider one Scripture, which ſpeaketh of thoſe
which turn Papiſts, fufficient to affrighten all from admitting and em-
bracing this Religion by the fearful confequences thereof; the place is,
Rev. 14.9, 10, 11, 12. And the third Angel followed them, faying with
a loud voice, If any man worship the Beast and his Image, and receive
his mark in his forehead, or in his hand, the ſame ſhall drink of the Wine ·
of the wrath of God, which is poured out without mixture into the Cup of
bis Indignation, and he shall be tormented with fire and brimstone in the
prefence of the holy Angels, and in the prefence of the Lamb; And the
Smoak of their torment afcendeth up for ever and ever: And they have no
reft day nor night who worship the Beast and bis Image, and whofoever re- -
ceiveth the mark of his Name.
}
Uſe 3. Laftly, you that are married Minifters, and live with your
Wives in holy Wedlock according to God's Ordinance; Value not the
Popish Doctrine.or Decrees which forbiddeth your Marriage: So long
as God is for it, no matter who they be that are againſt it; fo long as
God's Word doth allow it, no matter though the Pope doth forbid it.
~
+
Only:
:
1
616
The Popish Doctrine, which forbiddeth to marry,&c. Serm.XVII.
}
Only let it be your endeavour to put to filence the ignorance and per-
verfeness of foolish men, by being blameleſs, as well as each the Huf-
bands of one Wife: Above all others, you that are Minifters, and have
Wives, fhould be as if you had none in regard of all inordinacy of affe-
ction towards them; and let it appear unto all, that although married,
you chiefly care for the things that belong to the Lord, how you may
pleafe the Lord. You need not care, or be concerned at the barkings
of the impure Papifts, like Dogs who bark at the Moon, fo long as
your Converfations do fhine.
Į
SER-
}
1
617
SERMON XVIII.
The Nature, Poffibility, and Duty, of a
true Believer attaining to a certain Know-
ledge of his Effectual Vocation, Eternal
Election, and final Perfeverance to Glory.
2 Peter 1. 10. Wherefore the rather, Brethren, give all dili-
gence to make your Calling and Election fure: for
if you do these things, you shall never fall.
Hat I may the more effectually diſcharge the Duty incum-
bent on me, and the more fully confute that pernicious Er-
tudo remiffio-
fiducia.
rour of the Church of Rome; which hath declared, That Conc Trid.
a Believers affurance of the pardon of his fin, is a vain and Sef. 6. Certi-
ungodly.confidence: It being (fay they) impoffible for any perfon to nis peccato-
know that he is now pardoned, much less that he fhall continue and per- rum eft vana
fevere in the ftate of Grace; I have made choice of this portion of Scri- & omni pie-
pture, as the Foundation of my prefent Difcourfe. Wherein it must be tate remota
confidered, that although Controverfial and Polemical Treatifes are Bellar.de Juft.
ufually large and full, yet the few moments allowed for our prefent deli- lib.3. cap.3.
very, and the few Pages allotted for the printing of this Difcourfe, ne- Primus Hare-
ceffitates me to manage things in a very contracted manner: So, as I eft poffe Fide-
muft give you but only hints of fome Arguments on our fide, and alfo les eam noti-
muft rather obviate and prevent, than formally answer all our Adverfa- tiam habere
ries Objections. Avoiding all unneceffary Amplifications, and popular de fua gratie
Illuftrations, which might make our ftile more fmooth and pleasant, I ut certa Fide
fhall only deliver what may rationally convince your Judgment; leaving remiffa effe
the exciting of your Affections to the more immediate Influence of the peccata.
good Spirit of God.
ticorum error
ftata aut fibi
Briefly then, the words I have read are an earnest Exhortation to The scope and
an excellent Duty.
Eeee
In
divifion of the
words.
4.370
1.
618
Serm.XVIII.
The words opened.
In which Exhortation, it will be very much to our purpoſe to con-
1. The perfon fider: 1. The Perfon that gives the Exhortation: 2. The Perfons to
exhorting, Pe- whom it is given: 3. The Matter exhorted to: 4. The Motives in-
ter.
I. One much
tempted.
1
forcing. The Perſon that gives the Exhortation, is the Apoftle Peter,
one eminent, 1. For his frequent Temptations: 2. For his great falls
by theſe Temptations: 3. For recovery after thofe falls. 1. Peter was
a perfon fubject to frequent and violent Temptations unto fin; at one
Matth 16.23. time the Devil had fo transformed himſelf into an Angel of light, that
he had almoſt thereby transformed Peter into an Angel of darkness:
Peter thought he acted the part of a Saint and Friend to diffwade Chriſt
from going to Jerufalem; but Chrift intimates that Peter acted therein
the part of a Devil, when he faid to him, Get thee behind me, Satan:
Luke 22. 31. at another time, the Devil defired to winnow Peter as wheat, and you
know how he was fifted in the High Prieft's Hall.
2. One foully
falling by tem
ptation.
Gal.2.12,130
Peter was one that being tempted, had greatly miſcarried, and faln
into grofs fin; for you do not only read of his diffembling, and of his
too great complying with the fuperftitious Jews in their Ceremonies
In this we deny and Worſhip, but appearing like a down-right Apoftate renouncing of
not but that the Chrift, and forfwearing any knowledge of him, Matth. 26.24. He
Pope may be that fhall confider the experience which Peter had of Satan's power and
Peter's "Succef- fubtilty, and of his own impotency and weakness, (both which Confide-
rations might afford Arguments againſt the poffibility of Affurance)
may at firft wonder that Peter fhould ever attain to any Affurance him-
felf; much more that he ſhould be the Author of fuch an Exhortation
3. One recover- as this to others. But Peter (as he had experience of Satan's malice, of
ed from tempra- his own infufficiency, fo he) had experience, 1. Of the prevalency of
tion by Chrift's his Saviour's interceffion: Chrift had prayed that Peter's Faith might
interceſſion, and not fail in the habit, although it did fail in the act.
2. He had expe-
the Spirit's ef-
ficacy.
rience of the Spirit's efficacy in working true forrow and repentance for
his great fin; and hence (in part) it is, that Peter is moft fit of all men
to encourage weak Believers against their defpairing and defponding
fears, and to put them upon endeavours after Affurance: moreover,
Peter had received a Command from Chrift, that when he fhould be
converted, (i. e. recovered from his partial Apoftacy) he fhould endea-
vour to ftrengthen his Brethren, and probably 'tis in obedience to this.
Command of Chrift that he is thus earneft in this Exhortation.
Luke 22. 32.
Ibid.
2. The perfons.
exhorted, true
Believers.
Verf. I.
Verf. 2.
Verf. 3.
Verf. 4.
2
The Perſons to whom the Exhortation is given, are called in the
Text Brethren; by which Title is not only expreffed every true Belie-
vers Dignity, who is a Brother to the very Apofiles themfelves, (which
Fraternity is infinitely more defirable than that Baſtard Nepotism which
fome Romith Cardinals boaſt of) but alſo by this Compellation the
truth of their Graces is declared. For the Apoftle had before deſcribed
them to be, 1. Such as had obtained like pretions Faith with himſelf.….….
2. Such as were indued with faving Knowledge. 3. Such to whom
God had communicated all things pertaining to life and godliness..
4. Such
1
}
r
Serm.XVIII.
619
The words opened.
4. Such as God had called to glory and virtue. 5. Such to whom God Verf. 5.
had given exceeding great pretious promifes. 6. Such as were made
partakers of the Divine Nature. Lafily, Such as had efcaped the pol-
lutions of the world through luft.
Theſe are the perfons who although they had obtained pretious Faith,
yet had not attained certain knowledge of their own fpiritual ftate, but
were in a poffibility, yea in a very great preparation thereunto.
Prideaux Cer.
It is an abominable falfhood which Bellarmine boldly reports that we Bell. de Juft.
teach, that except men have Affurance, they are not true Believers, or lib.3. cap.3.
fhall they ever be faved: This is an impudent calumny: for if any par-
ticular perfons abroad have thought that a special and full perfwafion of
pardon of their fin, was of the effence of Faith, let them anfwer for
its our Divines at home generally are of another Judgment: Bishop Davenant de
Davenant and Biſhop Prideaux, and others, have fhewn the great dif- Cer.37.
ference between Fides and Fiducia, between Recumbence and Affu- Sept.
rance; and they all do account and call Affurance a Daughter, Fruit and
Confequent of Faith; and the late learned Arrowsmith tells us, that God Ta&. Sac. 1.2.
feldom beftows Affurance upon Believers till they are grown in Grace;
for (faith he) there is the fame difference between Faith of Recumbence,
and Faith of Affurance, as is between Reafon and Learning. Reafon is
the Foundation of Learning, fo as there can be no Learning if Reaſon
be wanting, (as in Beafts) in like manner there can be no Affurance
where there is no Faith of adherence. Again, as Reafon well exercifed
in the ſtudy of Arts and Sciences arifes to Learning; fo Faith being well
exerciſed on its proper Object, and by its proper Fruits, arifes to Affu-
rance. Further, as by negligence, non-attendance, or forme violent
Diſeaſe, Learning may be left, while Reafon doth abide; fo by tempta-
tion, or by fpiritual floth, Affurance may be loft, while faving Faith
may abide. Laftly, as all men are rational, but all men are not learn-
ed; fo all regenerate perfons have Faith to comply favingly with the
Goſpel-method of Salvation, but all true Believers have not Afſu-
rance.
The Believers in the Text were in a ftate of Salvation, but wanted
Affurance: hence, 3. The Apoitle puts them upon diligence to attain 3. The matter
it; which acquaints us with the matter exhorted to: where obferve, of Exhortation.
1. The matter ultimately intended, viz. The making of their calling
and election fure. 2. The means fubferviently directed to, viz. The
giving diligence to attain it. 3. The order of directing their dili-
gence, firt, to make their calling, and fecondly, their election fure;
for no man knows any thing of his election further than he is affured of
his being effectually called.
1.
4. The fourth and laft part of the Text affords us the Motives by which 4. The Motives.
the Exhortation is enforced, which are, i. Either implyed in thefe Implyed.
words, Wherefore the rather; and if you look back upon the two next
preceding Verſes, you will find in them a double Argument, 1. 4b
Eeee 2
utili,
·
620
Serm. XVIII.
The words opened.
}
Verf. 8.
Bitwy.
Joh. 8.56.
Verf. 9.
utili, from the fruitfulneſs that accompany Affurance, If these things be
in you and abound, they make you that you fhall not be barren or unfruit-
ful in the knowledge of the Lord Jesus. 2. Ab incomodo, from a double
danger, 1. Of growing more and more ignorant of Spiritual Truths.
He that lacketh theſe things is blind, (the word fignifies purblind) pur-
blind perfons do fee, but they fee only things near at hand: many true
Believers are weak Believers; not fo ftrong-fighted as Abraham was,
that could ſee Chrift's day afar off: unaffured perfons are not able to
look fteadily to thofe things that are to come. 2. There is danger of
more frequent falling into actual fin: For although God will not fuffer
them to fall into any habitual custom of fin; yet they are very apt to
forget that they were purged from their old fin, and fo are ſo much the
more ready to return with the Dog to the vomit, and the Swine that was
washed to the wallowing in the mire: not that any truly regenerate perfon
doth ſo; but, there is a moral tendency in fpiritual floth and laziness to
procure fuch Apostacy; 2. which is farther alfo intimated in this 10 Verfe,
2. Motive ex- where you have the Motive expreffed in the Text it felf, If you do thefe
preſſed. things, ye shall never fall: that is, live you in a diligent exercife of fa-
ving Faith till you come to Affurance, and God will make good his own
promife, that you ſhall be kept by the power of God through faith unto Sal-
Stabilis eft Dei vation; Perfeverance being defigned, decreed and promised by God in the
behalf of all thofe that he hath effectually called, and did eternally
}
2 Pet. 2.220
1 Pet. 1. 5:
gratia qua ful-
ciuntur ergo
imunes funt a elect.
periculo ca-
dendi. Cal. in
Loc
The first general
Propofition.
J
The second gene-
sal Propofition.
The words thus opened, afford us theſe two general Propofitions.
That it is the priviledge of a true Believer, that it is poffible for him
to make his calling fure for prefent, and thereby to become affured
of his election past, and confequently of his perfeverance unto glory
to come.
That it is a Believers duty to give all diligence to make his prefent:
calling, paſt election, and future perfeverance fure.
The first general Propofition doth branch it ſelf into three Special
Propofitions.
1. That 'tis poffible for a true Believer to make his calling fure.
2. 'Tis poffible thereby to know he was elected. 3. And by both to be-
come affured that he fhall perfevere unto Glory.
The first Special I begin with the firſt ſpecial Propofition, That 'tis poffible for a Be-
Propofition.
liever to make his calling fure: Here 'tis neceffary that two things be
Explication. undertaken and performed: 1. Explication: 2. Probation.
3. What is an
effectual call.
wo things are to be opened: 1. What is underſtood by our calling:
2. What is meant by a fure calling.
Queft. 1. What is to be understood by our calling?
Anſw. Calling firidily taken is an act of a perfon declaring his defire
of
Serm.XVIII.
621
The Nature of an effectual Call.
of another perfons approach and accefs to him: Thus the Centurion
tells Chrift, that he could fay to one Servant, Come, and he cometh ; Luke 7. 7:
and thus Chrift bids the Samaritan-woman call her Husband, and come John 4, 16.
to him. But the word more largely taken, is uſed for any declaration
of the will of one perſon to another, where compliance with that will
is required. Thus 'tis faid, that Jacob called his Son Jofeph, when he de- Gen. 47. 29
clared his will to him,faying, Bury me not in Egypt,and be made bim fwear:
and in this large fence God is faid to call a Sinner, when he reveals his
own will, and a Sinners duty; as when God calls him to repentance,
to faith, to holiness, 'tis the work of God to make known his pleaſure,
and 'tis the duty of men to comply therewith.
I.
The word here our calling, is nomen participiale, and 'tis taken not
actively for our calling upon God, as when 'tis fometimes put for all that
worship which we perform to God, as in that phrafe, Then began men Gen. 4. 26
to call upon God: but 'tis taken paffively for God's calling of us, the 1 Cor. 1. 22
nature of which act is fully expreffed, 2 Theff. 2. 13, 14. But we are
bound to give thanks unto God always for you, Brethren, beloved of the
Lord, because God bath chofen you from the beginning to Salvation through
Sanctification of the Spirit, and belief of the truth whereunto you were-
called by our Goſpel to the obtaining of the glory of the Lord Jefuss. That
which I would have you obſerve at prefent from hence, is this, that the
preaching of the Gospel, and the revelation of God's will therein, is God's
call: fo the Apoſtle faith, Ye were called by our Goſpel, i. e: our
preaching of the Gofpel. But here we muft diftinguifh that the call of
God in the Goſpel is two-fold: 1. In word only: 2. In word and God's Call of
two kinds.
power conjoined, fo Paul diftinguishes in 1 Theff. 1. 5. Our Gospel 1. In word
came not unto you in word only, but also in power and in the holy Ghost, only.
and in much aſſurance. Now according to the different means which 2. In word and
God uſes in calling, fo there follows a different fruit, fuccefs, or confe- power both.
quent of God's calling.
Prov. 1.27.
Hence it comes to pafs, that God's call fometimes is ineffectual, and Hence infect
ſometimes effectual, fo the fame Apoſtle plainly declares in 1 Theff. 2.
al, or effectuals-
13. For this caufe thank we God without ceafing, because when ye received
the word of God, which ye heard of us, ye received it not as the word of
men, but (as it is in truth) the Word of God, which effectually worketh
in you that believe. Obferve hence, that 'tis the work of God's Spirit
in the heart, fuperadded to the Word of the Gofpel, as fſpoken by men,
that makes any call effecinal: without this inward work, God
may call,
and the Soul will never anfwer. But when the Spirit co-operates with
the Word, the Souls of the Elect become obedient unto God's call ;·
they fo hear his voice as to live; there is then an enlivening, yea, a crea- Joh. s.
ting power appearing therein.. I grant there is a fort of men arifing
among us, that fcoff at this great work of Regeneration, and deny the
infufion of principles or habits of Grace; but we have not to do with
theſe men (at this time) who have totally fain from the Faith, and are
greater
622
The Nature of an effectual Call. Serm.XVIII.
1.2.
Ar. 4.
1.Q_12, Ar.4.
greater enemies to the Croſs of Chrift than the Papiſts themſelves. Sure
The Judgment I am, that Thomas Aquinas, that famous perfon whom the Church of
of T. Aquinas Rome have Canonized for a Saint, tells us, that fince there are ſome men
abos infused
babits of Grace. indued with ſuch habits which cannot be attained by the power of Na-
51. ture, (becauſe by them fome men are fitted for the end of Salvation )
therefore 'tis neceſſary that God be owned as the immediate Infufer of
theſe habits. And he further adds, that as God produces fome natural
effects without the help of ſecond caufes, (as health is fometimes beſtow-
ed without the help of Phyfick) fo God infuſes habits of Grace without
and beyond the power of Nature. And whereas this learned perfon fore-
faw that fome men might here object, that God's infufion of theſe ha-
bits into ſome perfons and not into others, doth plainly prove difcrimi-
nating Grace; (which Doctrine of late hath been denied and derided
by the Socinians and fome others) therefore this Angelical Doctor
1.Q.11. Ar.4, makes his Confeffion plainly, that he for his part doth own difcrimina-
Non iniquus ting Grace; and that he doth firmly believe, that God (agreeable to
eft Deus fi ine- his own wifdom, and for reafons referved to himfelf) beftows more
qualia equali
Grace on fome, than upon others: And that though it be moſt agree-
able unto Man's nature, that habits ſhould arise from frequent acts, and
much exercife, yet God may, and doth work fuch habits of Grace in fome
Men, which Nature cannot work; and therefore he concludes that they
are fupernaturally produced. I have given you the opinion of this Au-
thor about an effectual call the more fully, becauſe I am confident, that
had fome men (who oppofe the infufion of habits) been old enough, or
diligent enough to have perufed the Writings of fuch a perfon as Thomas
Aquinas, before they had divulged their own fond Notions and Opi-
nions, they would (out of a kind of ambition to be accounted for,
like-minded with fuch learned men) not have made fuch an open fcoff
and derition of difcriminating and effectual Grace; wherein they do not
only contradict the exprefs words of holy Writ, but alſo oppoſe the Do-
Chryfoftom, &trine of the moſt learned of the Fathers and Schoolmen, and that with
Auguſtine, a moſt bold, as well as blind confidence.
bus præparat.
1
Bernard. See
I muſt beg pardon for this fhort (but neceffary) digreffion, becauſe
Catharinus and 'tis this effectual work of God's Spirit in regenerating the Soul by infu-
Eifengrenius
de certiu. fing of habits of Grace, which diftinguiſhes an internal effectual call of
Gratiæ. God, from a meer external and ineffectual one; and this is the thing
which is chiefly intended in the Text, to be made fure, viz.
Can.1.4.
Rev.3.20.
2 Cor.g. 20.
That it might be known whether or no God hath fo called thee by
his Word, as that alfo he hath wrought in thee by his Spirit; whether
God hath illuminated thy underſtanding, and inclined thy will, fo as
thou haft complyed with God's will, and haft anſwered his call; whe-
ther when God did draw thee, thọu didjt run after him; whether when
God did knock at the door of thy heart, thou didst open to him; whether
when God did intreat and perfwade thee to be reconciled to him, thou
didat confent; whether when he did woo thee, he did alfo win thee;
whether
Serm.XVIII.
.6232
The Nature of Affurance.
whether when he invited thee to the Wedding-Supper of his Son, thou Luk. 14.18..
didſt make no excufe or delay, but didft accept, and welcome, the offer
of the Goſpel with faith and love: all which if thou didſt do, it did
-arife from the power of an inward call, being fuperadded to the out-
ward call of the Word; the very effence of an effectual call confifting in
the Spirit's regenerating the Soul, and giving a new heart, (which is 2 Pet. 1.4
Scripture-Language) or in the Spirit's infuling of new principles and
habits of Grace, (according to the phraſe of the Schools) fo that now
by calling here in the Text, you must understand an inward effectual
change wrought in the heart by God himſelf in the work of Converfion
and Regeneration, or the Spirits infufing of habits of Grace into thy
heart.
Queft. 2. What is meant by fure calling, or wherein confifts the na- 2.phat is meant
ture of Affurance?
by fure calling.
Anfw. There is a double certainty of an effectual calling: 1. One, Certitudo du-
the certainty of it in it felf: 2. The other, the certainty of it un- plex objecti
vel fubje&ti rei
to us.
1. Our calling is fure in it felf, fo foon as ever God hath effectually vel fpei.
called us, whether we know it, or know it not: God may effectually call,
and we may have furely anfwered God's call, and yet we may not be
fure that God hath fo called us, or that we have fo anfwered; but yet
our calling hereby is made fure in it felf; and this the Schools call,
Certitudo Objecti, the certainty of the Objeci.
2. Our calling is fure unto us, when we know that God hath effe-
ctually called us; and this the Schoolmen call, Certitudo Subjecti, the
certainty of the Subject: the word in the Text fignifics firm, table, Becaiav.
fteady, and fixed, and fure; either, 1. as a Building is fure that hath a
good Foundation;. 2. or as a Conclufion is fure that is drawn from cer- Thus Plato in
tain Premifes in like manner our calling may be faid to be fure, 1. ei- Tim. faith,ther
ther when it hath the efficacy of God's Spirit as its fure Foundation; Bus,
or, 2. when it hath the evidence of proper fruits, which are as good the most firms
Premifes or fure Arguments, from which we may conclude cur felves being, and
to be effectually called.
God is both
Βεβαίως
Becaías pracov
the tot cho 23
being,
That the Text hath refpect both to Subjective as well as Objective
certainty, is beyond all difpute with confiderative men: for the perfons
here exhorted (as I have fhewn) were true Believers, and confequently
their calling was fure in it felf before the Exhortation was here given
to them to make it fure; and therefore the Exhortation muſt chiefly re-
ſpect Subjective certainty, as fomething to be fuperadded to objective
certainty. Hence when Bellarmine would (from this Text) prove Ju-
ftification by works, becauſe in fome Copies the words are read thus, Chameir Pau-
Give diligence to make your calling fure nix ipar, by good works; ftrat. Tom.3.
the most learned Chamier anſwers him, That granting the words be
Lib. Is cagus
fo read,- (Beza owning that he had feen fuch a Copy) yet 'tis very ab-
furd and illogical for. Bellarmine to argue that mens perfons are therefore
{
justified
624
Serm.XVIII.
The Nature of Afſurance.
men.
I Cor.139.
Note 2. Some
imperfect cer-
tainty is proper
certainty.
juftified by good works, In Foro Divino, (as the Jefuite doth contend)
becaufe (according to this Text) mens calling may be justified or made
fure by good works In Foro Confcientia: for this there is no colour from
thefe words, becaufe when Vocation is faid here to be made fure by good
works, 'tis (faith Chamier) to be understood primarily and properly
of ſubjective certainty; ut conftet effe efficacem, & ut ejus certitudo often-
datur figno proprio nempe bonis operibus, that it may appear to be effe-
ctual, and its certainty may be manifefted by its proper figns, namely,
by good works, and in that fenſe we alſo own that men may be juſtified'
by works, i. e. declared fo in Confcience: but by a fure calling in the
Text, is chiefly to be underſtood a calling affuredly known by the fub-
ject to be an effectual and faving calling. See Beza and Calvin on the
place.
Subjective cer-
Now this fubjective certainty is two-fold: 1. Perfect: 2. Imperfect.
tainty is of two Perfect fubjective certainty is when a thing is fo known, as it cannot be
kinds.
better known; or when the fubject is fo certain of the truth of a thing,
1. Perfect.
as that he cannot be more certain of it, becauſe he hath not the leaft ig-
3.Imperfect.
norance of the thing, or the least doubt concerning it: this is perfect
certainty. But here are three things to be noted: Let it be confidered,
Note 1. There is 1. There is no fuch thing as this perfect fubjective certainty in this
no perfect cer- world, perfect certainty is only to be found in perfect men, and 'tis
tainty amongst folly to fay any men are perfect, or that there is any fuch thing as perfect
knowledge in this world: The Apoſtle faith, We know but in part, and
therefore it is impoffible that we ſhould be certain any more but in part,
that is, imperfecily certain. 2. Another thing which I would have our
Adverfaries confider, is, that imperfect certainty, though imperfect, yet
it may be true and proper certainty, and is in many cafes to be accounted
more than conjectural or meer opinionative knowledge. For inftance, we
are told by God himſelf, that no man can find out the Almighty to perfe-
Gion; and the moſt holy men in the world have fome Atheifm remain-
ing in them; yet I hope many men have a true and certain knowledge of
God, although no man hath a perfect knowledge of him: fo a man
may have a true and certain knowledge that he is-effectually called, al-
though he hath not a perfect knowledge of it. 3. Let it be confidered,
that the nature of imperfect fubjective certainty, is always fuch a know-
ledge as hath thefe four properties: 1. 'Tis built upon, or drawn from
molt certain proofs and evidences; and therefore, 2. It is fuch as doth
prevail againſt all irrational doubts; and, 3. It is accompanied or fol-
lowed with proper fruits of undoubted certainty, (notwithſtanding a
mixture of ignorance, and fome impreſſed or indifcourfive fears which
may confift with it:) 4. 'Tis fuch as God doth own for true and pro-
per affurance in holy Writ.
Job 11.7.
3. Imperfect
certain y bab
these four pro-
perties.
་
4. Founded up- 1. When knowledge is built upon rational affuring evidences, then it
on affuring evi- ought to be accounted certain knowledge, notwithstanding fome irratio-
nal and unaccountable doubts may arife. A man that walks upon the
dences.
Leads
Serm.XVIII.
625
The Nature of Affurance.
Leads of a very high, but very ſtrong well-built Tower, incompaffed
with Battlements, doth know rationally that he cannot fall; (and he is
not rationally in any fear of falling) but yet when he looks from that
heighth, he hath irrational fears impreffed upon him; and yet fuch
fears as thefe hinder not, but that he is still certain that he fhalf not fall,
becauſe he can rationally prove that he cannot fall: Thus a perfon affured
of his effectual calling by good evidence, is really and properly certain ;
although poffibly when he looks down from the heighth of future ex-
pected Glory, into the Bottomlefs-Pit of miſery, (from whence he hath
eſcaped) fome indifcourfive or irrational fears and doubts may be im-
preffed upon him, which may leſſen, but not destroy affurance.
a
nal doubts.
2. When affurance is actually stronger than diffidence, and doth cer- 2. Prevaiting
tainly prevail againſt diſtracting fears, then it is to be accounted certain over all ratio-
affurance, though it be ftill imperfect: the truth, and the degree of
Believers affurance, doth hold proportion to the truth and degree of his
Grace; and by this proportion of one to the other, they do very much
illuftrate each other. Thus, firft, there is an analogy between Grace
and Affurance, in this, that as Grace may be true, although it be not
perfect; fo may Affurance be true Affurance when imperfect. Again,
as where Sin reigns, there is no Grace; fo where Doubting reigns,
there is no Affurance: but as when Grace prevails, 'tis accounted true
Grace; fo when Affurance prevails over Doubts, 'tis to be reckoned
true Affurance. Laftly, where Grace is perfect without Sin, (as in
Heaven) there Affurance will be perfect without all doubt, and not till
then.
$
3. When a true Believers imperfect affurance is accompanied with 3. Followed
with the proper.
the proper fruits of true affurance, 'tis then true affurance. Such fruits fruits of all-
as thefe: 1. Inward peace and fatisfaction of mind, the feaft of a good rance.
Confcience. 2. Foy in the Holy Ghost. 3. Power and ftrength over Phil.4.7.
temptations. 4. Victory over the World. 5. Inlargednefs of heart in Gal.5.22.
I 1 Joh.5.4.
the love of God. 6. Delight in his ways. 7. Ready obedience to his 2 Cor.5.14,
will. 8. Patient bearing of the Crofs, and rejoycing in tribulation. Pfal.40.8.
9. Freedom and boldness of access to the Throne of Grace. 10. A Spirit Job 1.21.
of Grace and Supplication. 11. Dependance upon God in all states. Jam. 1.2.
12. Great expectations from him. 13. All willingness to go hence, Gal.4.5.
and a defire to be diffolved. When affurance is accompanied or followed Zac.12. 10.
with fuch fruits as thefe, (and the affurance of many a Believer is thus Pfal.62.8.
attended) although it be not perfect, yet it is true and proper affu- Phil.1.23.
rance.
Heb.4.16.
called.
4. That affurance which God himself owns as true and proper affu- 4. Owned by
rance, and is called fo by the Spirit of God in Scripture, is to be acknow- God, and jo
ledged by us as fuch. God hath given divers names to a Believers affu-
rance, which ſpeaks it properly to be fo. 1. 'Tis called missos, a fure
perfwafion; St. Paul faith, that he was perfwaded that neither life nor
death, &c. Should Separate him from the love of God, Rom.8.38. 2. 'Tis
Ffff
called
626
Serm.XVIII.
The Nature of Affurance.
ว
called vos, certain knowledge: St. John faith, Hereby we know that we
are in him, 1 John 1. 5. 3. "Exex, an evident probation; fo a Be-
lievers faith is called the evident proof of things not feen, Heb. 11. I.
4. Ymisaris, a fubftantial prepoffeffion of Heaven; fo Faith is alfo call-
ed by the fame Apoftle in the fame place. 5. 'Tis called ei, a
fulness of affurance both in Heb. 6. 11. and Heb. 10. 20. 1 Theff. 1. 5.
A Believers affurance is owned by God, and faid to be full, although
Our Controver- not perfect. So that the Controverfie between us and Rome is not,
fie with Rome
1. Whether perfe&i affurance be poffible, but whether certain affu-
in this point is rance be poffible; that is, whether a well-grounded, prevalent and influ-
per, not the per- ential affurance be not attainable. Bellarmine grants Believers may
fect aſſurance of have a conjectural hope; we fay true Believers may attain to proper
about the pro-
a Believer.
affurance: Theirs grant an affurance of fancy; we contend for an affu-
rance of faith: Theirs is an affurance of opinion; ours an affurance of
knowledge. I confeſs the Philofophick Schools have divided all Argu-
mentation into Demonftrative and Opinionative, and they divided all
knowledge into perfect ſcience, or meer conjecture; and hence aroſe
two forts of Philofophers amongst them: 1. The soyμátino, Dogma-
tifts, who thought themfelves perfectly certain of every thing, and doubt-
ed of nothing, but were as infallible as the Pope in his Chair. 2. The
Eçix, a kind of feekers that did reſtrain their affent, and doubted of all
things; like the Popiſh Laity that are kept in the dark, and are taught
to be blind but the Proteftants are of an elective kind of Divines, who
know a middle way between both extreams, and therefore we do main-
tain a poffibility of certain knowledge, while we own an imperfection
alfo; there being various degrees of a Believers certainty, and of his af-
furance, and yet the loweſt of them is more than moral conjecture or
In certitudine opinion. Bellarmine himfelf is forced to grant that there are three de-
tres quafi gra- grees of certainty; and although he doth not admit a true Believers
Aus diftin- knowledge of his effectual call into any of thoſe degrees: yet I ſhall
Bellarm.lib.de prove anon that a Believer may attain a very high degree of certainty
Juf.3. cap.2. therein.
guuntur, &c.
2. Our Contro-
2. But let it be obſerved in the ſecond place, that our Controverfie is
verfie not about not about words or names of things: the Queftion is not, Whether a
words or names. Believers affurance is to be called certitudo fidei, or certitudo fiducia, or
Jufti fecuritas certitudo fcientia; whether an affurance of faith, or an affurance of con-
leonis inftar fidence, or an affurance of fenfe or of knowledge, for indeed it is not
dum quoflibet
contra fe in- properly any of theſe; but an affurance mixed, and arifing partly from
furgere con- faith, partly from confidence, and partly from knowledge both of rea-
fpicit,ad men- fon and fenfe.
dentiam redit,
tis fuæ corf- 1. It may be called an affurance of confidence, in as much as the de-
& fcit quod gree of an affured Believers faith and knowledge must be fuch as ex-
cum eos adver- cludes all rational and prevailing fears and doubts, according as I have
fantes fuperet, already fhewn.
&c. Greg. 1.31.
Moral.cap. 23.
2. It may be called an affurance of faith, from that fpecial intereft
that
Serm.XVIII.
627
The Poſſibility of Aſſurance.
that faith hath therein, in as much as no Believer can attain to affu-
rance of Salvation, that doth not firft Fiducially and by way of Appli-
cation believe thoſe peculiar Declarations of God's Grace and will in the
Goſpel, which are the Foundation of a Believers Salvation and Affu-
rance; more eſpecially theſe three Fundamentals. 1. The way of Sal-
vation by Chriſt. 2. The nature and properties of faving Faith. 3. The
certain perſeverance of true Believers to glory.
2. 'Tis called an affurance of Faith, in as much as there muſt be an
actual complyance with the way of Salvation by an explicite exerciſe of
faving Faith upon Chrift Jefus ; a Believer demeaning himfelf towards
Chrift, as towards the Mediator of the New Covenant.
3. It may be called an affurance of knowledge, in as much as every
affured Believer muft firft know what are the figns of true Faith, and
fecondly, muſt know affuredly that the figns of true Faith are in him-
felf.
4. It may be called an affurance of fenfe, in as much as a Believer
knows not only by way of rational proof, but alſo by way of ſpiritual,
internal, and experimental fenfe, that the work of God's Spirit hath
been effectual in a faving manner upon him: All which I fhall verifie
and make good by ſeveral Arguments, in the order and method fol-
lowing.
$
For proof of this firſt Propofition, I fhall firft argue from the Con- 2. Probation.
ceffions of our Adverfaries, that is, from fome special Articles of their 1. Arg. from
the Conceffions
Doctrine, which (although we do not grant them to be true in them- and articles of
felves, yet they) do afford fufficient Argument for Conviction of a Pa- the Church of
piſt in our preſent cafe; evincing that it is poffible for a Believer to at- Rome.
tain to affurance of his being effectually called.
traordinary
See Bell. lib.3;
Juft. cap.5.
The first Doctrine of theirs which we ſhall take notice of, is this; 1. Popish Do-
They grant and affirm that a Believer may be affured of the pardon of trine, that af
his fins, by extraordinary means, by fome immediate revelation, i. e. furance is pof.
either by a voice from Heaven, or the Million of an Angel fent from fible in an ex-
thence; but they deny it to be poffible to know this by ordinary means, way, but not in
i.e. by the revelation of God's will, and of man's duty in Scripture, an ordinary
with reference to eternal life, although the Mind of man be favingly way.
illuminated by the Spirit, and although Conscience be enabled thereby to
compare a Believers heart and life with the Rule of the Word. Now
I would fain know how St. Anthony, St. Galla, or St. Francis, (who
(Bellarmine faith) were extraordinarily affured) could be fo well affu-
red by a voice fuppofed to come from Heaven, (which may be ſubject
to many delufions of phanfie, and to divers cheats and impoftures by
Men or Devils, eſpecially when heard by one fimple perfon only) as by
the voice of Christ Jefus, who was fent of God to reveal the Rule of
life, and by the voice of a man's own Conſcience, affifted by the Spirit
enabling a Believer to difcern his agreement with that Rule. I grant,
that God gave teftimony unto Chrift Jefus by a voice from Heaven: but
F f f f z
obſerve,
628
Serm.XVIII.
The Poffibility of Affurance.
Matth.3.19.
Luke 3.12.
Joh.12.28.
Joh. 5 29.
Joh.5.36.
Gal. 1.8.
Luke 16.29.
:
obferve, 1. This voice was frequently repeated:. 2. It was given in the
hearing of multitudes: 3. God did ſpeak nothing from Heaven im-
mediately, but what he had tanta mount, fpoken before in the Scripture:
Elence it is that Chrift appeals not to this voice, but bids men fearch the
Scriptures, for they teftified of him, and when Chrift tells his followers
again, that God had given teftimony of him, he makes mention of the
works that the Father had enabled him to do, but makes no mention of
his voice.
And as for affurance given by Angels, it muft needs fall fhort of the
affurance given by the Spirit of God: for the Apoſtle fuppofes that an
Angel from Heaven (i. e. Satán transforming himſelf into an Angel of
light) may preach falfe Doctrine,, and be accurfed, which is blafphe-
my to fuppofe of the Holy Spirit. Hence alfo our Saviour intimates in
the Parable of Dives, that the Writings of Mofes and the Prophets in
Scripture, are much more convincing and affuring, than the words of
one arifing from the dead, or one fent from Heaven. If men may then
be affured in Bellarmine's extraordinary way, they may much better be
affured by the ordinary way revealed in Scriptures.
2 Popish Doctr. The fecond Popith Doctrine is this, They fay that one man may be
That one man affured of anothers Salvation, but that no man can be affured of his
of another's Sal- Own: The Pope declares that he was fure of Bellarmine's Salvation when
vation, but not be Canonized him for a Saint, but Bellarmine was not fure of his own
of his ozon.
Marcellinus
Cervinus.
rance by bis
bis Word.
Salvation himſelf when he died; for his own Nephew relates that he
trembled at the thoughts of death; and that when fome ftanding by
defired him that he would pray for them in Heaven, he anſwered, That
for his part he knew not (when he was juſt expiring) whether ever he
fhould come there. Now of all forts of men the Church of Rome ought
to grant affurance poffible to Believers themfelves, when as the Pope
hath declared himself to be fo infallibly fure of the Salvation of fo many
millions whom he hath Canonized.
3 Popish Doctr..
3. They fay that the Prieft or Confeffor can give affurance by his bare
That the Prieft word, but deny God's Word to be any good ground of affurance: Bel-
can give all larmine faith, that after Confeffion, the Prieft by the word of Abſolution
word, but God doth give fuch evidence of juftifying Grace, as there can be no mistake
cannot do it by therein; theſe are his very words: here he mentions Confeffion as a help
to afſurance; yet afterwards he makes affurance to depend wholly on Ab-
Confeffio pee- Solution: for he faith it may often happen that a man may confefs few
nitentis & ver- or none of his fins, and yet the Priest may affure him of pardon, and he
bum abfolven- ought fo to believe. You fee here that the Prieft can give affurance,
tis funt figna
Gratiæ Juftili-
and affurance of faith alfo; but with him the Word of God can give no
cantis practica affurance at all, much leſs of faith. The Jefuite will acknowledge
& efficacia ad- that ſome dark conjectures or opinions may be built upon the Word of
eo ut falfa effe God, but no affurance; for he boldly, impioufly and blafphemously
Bell. de Poen. Lib.1. Cap. 10. Facile poteft accidere ut viz. minimam partem fuorum eriminum.
Quis aperiat, & tamen vere abfolvitur, & certo abſolutus creditur. Bello de Poen. Lib.3. Cap.zr.
faith,
non poffint,
3
1%
i
Serm. XVIII.
The Poffibility of Aſſurance.
629
certitudo ca-
rum rerum
quæ folo Fide
faith, That the certainty of thoſe things that are believed in the Word, Obfcura eft
is only dark and obfcure, like that of opinion: Thus he intimates, as
if God could not, but that the Prieft could affure: This is as if Cor-
nelius fhould have disbelieved what Simon Peter fpake to him in the vel opinione
Name of God, and fhould have believed Simon Magus whatever he fpake Nituntur. Eell..
in his own or the Devil's Name. Let all men judge whether if the de Juft. Lib.2.
Prieſt may give affurance by his word, whether God cannot do it by his
Word much more infallibly.
Cap.2.
4. They fay men may attain to perfection, and yet not to affurance: 4 Popish Doctt.
the words of Soto are thefe: 'Tis poffible for us fo in this life to fulfil the They Say men
may attain per-
whole Law of God, and the Precept of Love, that we may avoid all fection, yet not
and every mortal fins (by mortal fin, he means (as Luidamus inter- affurance.
prets) whatever may-leffen or violate our friendſhip with God.) Now
if men may be thus perfect, certainly then they may know that they
are thus perfect, otherwife they could be perfect without perfection; it.
is therefore a contradiction to fay that men may be perfect, and not
affured.
5. The Church of Rome fay that men may attain to works of merit 5 Popiske Dolis,
and fupererogation: I ask whether works done ignorantly and without They Say min
may merit, and -
knowledge of rule or end, can be meritorious? Whatever act is blindly yet not know
and cafually performed, is fo far from being a meritorious act, as it is they are finceres -
not a moral act of obedience or fervice: If then men could perform any
work of merit or fupererogation, they muſt know first that they are fin-
cere and accepted of God as upright, before they can imagine that their
works fhall be rewarded as meritorious. Yet our Adverſaries teach,
that men cannot be affured of acceptance, and yet they may not only
be perfect, but may be more than perfect, (fo fupererogation implies)
that is, that they be righteous over much, or they may be not only good,
but too good, (which we will grant in the proverbial fenfe) they mean
by it, that men may be fo righteous and fo good, as to purchaſe pardon
for a thouſand of other finners, and yet may remain unaffured of their
own pardon. Is not this ftrange Doctrine? Would you then know
the reaſon why the Church of Rome holds theſe abfurd opinions, and
ſeek to maintain that both parts of a contradiction are true as in
our preſent caſe they do, (and I could evidence it by many more in-
frances) to fatisfie you about this fpirit of contradiction, I fhall at
once open the whole myſtery of iniquity, and give you a Golden Key
whereby you may unlock their more hidden contrivances; a Key of.
more worth than any of thofe which the Pope holds in his band, or
wears at his girdle, by which he opens the Treaſures of all his inflaved
Vaffals at his pleafure: the print of our Key you have drawn by the A-Pietatem que
pofile Paul, 1 Tim. 6.3, 4, 5. whither I muft remit you; only let me ftum ducunt
tell you, that the more you Jearch into the Romish Religion, the more illi, &c. They?
count gain god- -
linefs, who think the Oracles of God are given to no other end but to ſerve their Avarice, and meaſure i
all Religion by their own profit. Caly. in 1 Tim. 6. 3, 4, 5,
-
You
1630
Serm. XVIII.
The Poffibility of Afſurance.
you will find it calculated only for gain. Affurance is therefore denied
by them to be ordinarily poffible, becaufe could the Laity attain to it
without the extraordinary affiftance of the Priest, the price of Pardons,
Indulgencies and Abfolutions would exceedingly fall: but although with
them the Scripture be an infufficient thing, yet Money affures all things;
and at Rome you may buy (if you be rich enough) not only affurance,
but perfection, and power of merit, and works of fupererogation, and what
not? but no more of this.
2 Arg. From My fecond Argument to prove that 'tis poffible for a Believer to at-
the Nature, ufe tain to a certain knowledge that he is effectually called, fhall be from
and End of the the Nature, Ufe and End of the Holy Scriptures: If Scripture be a good
Holy Scripture,
Foundation of affurance, then affurance is poffible; but Scripture is a
good Foundati- good Foundation of affurance upon a double account; 1. As the matter
on of affurance. revealed; 2. As to the manner of revelation.
which are a
I. As to the
matter of them,
of God in
Chrift.
1. Scripture is a good Foundation of affurance, if you confider the
viz. The Grace matter of Scripture-revelation; the fum and fubftance of all Scripture-
revelation, is the manifestation of God's Grace in Christ Jesus unto fin-
ners; viz. that God fo loved the world, as that he gave his only begotten
Son, that whosoever believes in him should not perish, but have everlasting
life, 3 Joh. 16. or in fewer words, By Grace we are faved through faith,
and that not of our felves, 'tis the gift of God, Ephef.2.8. or in one word,
Grace is the chief matter of Scripture.
1. Scripture re-
veals free
Grace.
Jam.210.
Jam.3.2.
Rom.5.14:
2. Scripture re-
Deals Grace
engaged.
Now God's Grace, as it is revealed in Scripture, is a good Foundation
of affurance upon two accounts: I. As it is free Grace: 2. As it is en-
gaged Grace.
1. The Scriptures reveal the Grace of God in its freeneſs, and ſo it
affords a good Foundation of affurance: were finners to be juftified by
works, or by their own merits, affurance were impoffible, but it is by
Grace that we are faved, i. e. by the merits of our Mediator: God freely
accepts of that expiation which Chrift hath made by the facrifice of his
own bloud upon our account. The Papifts that hold Juftification by
works, must neceffarily deny the poffibility of affurance: for if Juftifi-
cation were by works, then if a Believer fhould keep the whole Law,
and fail but of one particular, he were guilty of all; in that cafe there-
fore no man could attain to affurance, for in many things we offend all.
But bleffed be God, Believers are not under the Law, but under Grace:
Now Grace accepts (for Chrift's fake) fincere obedience, where no per-
fect obedience can be performed. Where-ever fin is neither deliberate
or habitual, it cannot weaken a Believer's evidence; neither ought the
imperfections of Believers to hinder their affurance, becauſe the Grace of
God in Chrift is free, accepting fatisfaction from Chrift.
2. The Grace of God revealed in Scripture is a good Foundation of
affurance as 'tis engaged Grace, that is, as it is Grace revealed in a Cove-
nant or Promiſe: Grace as to any merit of ours is free, but as to the pro-
mife of God it is engaged, and as affurance were impoffible were not
Grace
Serm.XVIII.
6311
The Poffibility of Affurance.
1
:
:
$
Grace free, i. e. were Believers ftill under a Covenant of works; ſo af-
furance were impoffible ftill if Believers were under no Covenant-Dif-
penfation at all. Believers could have no hold of Grace, (were it ne-
ver fo free in it felf) had not God given us affurance of his Grace in the
Covenant, and bound himſelf by promife. I know fome men do highly
magnifie the effential goodness and kindneſs of God as the ground of a
natural faith. I grant that this Divine benignity and goodneſs doth
afford fome leffer hope or expectation of pardon, but it gives no folid
ground of affurance. The effential bounty, goodnefs and mercy of
God, is like a deep and wide Ocean, upon which the mind of man may
(as a Veffel at Sea) bear it felf up in a calm; but if a storm arife, every
wife Pilot will make towards the fhore, or to a fafe Rock, becaufe 'tis
there only he can find good Anchor-hold: Grace in a Covenant, or in a
conditional promife, may feem to be Grace bounded and limited, but
yet hope even there hath better anchorage than it hath upon God's ge-
neral Grace and Philanthropy, which may bear up the Soul in a calm,
but afford little peace to an unquiet mind: 'Tis the Rock of our Salva-
tion revealed in the promife, that only can stay that Soul which is once
throughly awakened and convinced of guilt. Now the Scripture doth
reveal God's Grace engaged by Covenant to accept for Christ's fake all
thoſe that do depend upon his Son's merits, and obey his Commands by
an effectual faith.
3. Scripture re-
veals the nature
of that faith
beby a Be-
3. And that is another thing revealed in the Word, viz. The na-
ture of that faith by which Believers do obtain an intereft in God's
Grace through Chrift; and upon this account the Scripture is a good
Foundation of affurance, in as much as, 1. It reveals certainly and un- liever attains
doubtedly that by faith in Chrift we have an intereft in God's moft free an interest in
and promiſed Grace. 2. That it reveals certain and undoubted marks Chrift.
of the nature of true faith in Chrift. If then a Believer be by the Word
Joh. 16.
informed that through faith in Chriſt he may certainly obtain par- 1 Tim.
Jani.2.17,18.
don of fin; and if he be alfo fufficiently therein taught how to dif
cover unfeigned from feigned faith by thoſe certain xechea or yvweiomata
which are laid down in the Word; what can hinder the poffibility of a
Believer's affurance? Efpecially if you fhall confider in the fecond
place the manner of Scripture-revelation, which proves it to be a good of Scripture-
Foundation of affurance, in that it is, 1. full, 2. plain, 3. affuredly di- revelation
vine, 4. defigned for affurance.
2. The macio
Shews it to be
a good Foun
dation of affi
1. Scripture-revelation of the way of life is full; that is, all things
neceffary to be known both for Salvation and for the furtherance of af- rance.
Surance, are fully revealed, ſo as there is nothing wanting,
Joh.15.15
2. All things are revealed plainly, clearly, and fo intelligibly, as that --
the loweft capacity may reach and know the will of God fo far as con-
cerns Salvation; and he that is humble and obedient, may underſtand Jol1.7.375-
whatever is neceffary to be known concerning Salvation or A-
ronice,
=
+
3. All.
632
Serm. XVIII.
The Poffibility of Afſurance.
Bellarm. lib.3.
Juft. cap 3.
3. All things are abundantly affured to us to be of divine Authority,
God having been pleafed to fet the Seal of Miracles to the Patent of
every Ambaffador fent by him, and have attefted the Commiſſion of
every Pen-man of Scripture, as appears Heb. 2. 3,4. But I do omit the
full proof of the ſufficiency, perfpicuity and divine Authority of the Scrip-
ture, becauſe it is fo abundantly done by others in the Difcourfes an-
nexed.
A fourth property of Scripture-revelation is this, that it was revealed
to this very end that men might attain to affurance thereby; fo we are
frequently told by God himſelf, viz. That whatſoever things were writ-
ten, were written for our learning, that we through patience and comfort
of the Scriptures might have hope, Rom. 15. 4. And left any one fhould
think that the Spirit of God by hope doth only underſtand a conjecture,
(as Bellarmine interprets the place) the Apoſtle John doth tell us, that
the express defign of his Epiftle was, that thoſe who believe might not
only hope, but know they had eternal life, 1 Joh. 5. 12. and Chriſt him-
felf tells Believers that he spoke all thofe things that they might have joy,
and that their joy might be full, Joh. 15. 11. and the Author to the He-
brews gives us this very account, why God did not only make a Covenant
of Grace, but did alfo confirm and ratifie it by an Oath, namely, That
Believers might have strong confolation, or affured comfort. From all
which 'tis evident Believers have a good Foundation of affurance in and
by the Word. And moreover 'tis evident that the Word was defigned
mentum Quo. for this end. Now the Rule is most true, Deus & Natura nibil moliun-..
tur fruftra, God and Nature defign nothing in vain.
Heb.6 19.
Christ is Fun-
damentum
Quod, Scri-
pture is Funda-
3 Arg. From
the nature of
man's faculties
and Power of
Consciences
As God hath given Believers a good Foundation of affurance in the
Word, fo he hath given them fufficient help and power rightly and af-
furedly to build upon that Foundation, in as much as he hath indued
them with fuch faculties as are able to obſerve, diſcern and judge of their
regular building upon that Foundation: that is, God hath enabled them
to difcern certainly whether their hearts and lives agree with the rule of
faith and manners. If God had created the Sun, but had denied men
eyes, no man could have known the path which he walks in, or have
difcerned the end which he aims at: but God hath given both light ftream-
ing forth from the Word, and he hath given the eye of Confcience, that
by both theſe men might come affuredly to know that they are called out
of darkness unto light, and that they walk in that narrow way that leads
to life, becauſe they always make Salvation the conftant white and mark
of their way. The Church of Rome perverts all true Religion at once,
and deſtroyeth all rational obedience to God's command, as well as they
do undermine all the best joys and comforts of a good man's life, while
they deny that any man can know affuredly what it is which he chufes
for his portion, or what he doth mostly profecute, or what is the chief bent,
errour in Rome but their denying the poffibility of aſſurance, all men ought to reject communion with
shem. Luther in Gen 41.
Ephef. 5. 8.
Mat. 7. 14.
Luther faith,
that if there
were no other
frame
Serm.XVII. The Poffibility of Affurance.
633
frame or complexion of his heart, or what is the tenour or course of his
life and converſation; whereas there are few perfons living that bear not
about them in their own breasts a convincing Argument from the tefti-
mony of Confcience, how much the general Converfation of fome men
do depart from the Rule of the Word, and how near other men (in the
tendency of their lives) do approach to it. The dictates of most men's
Confciences do tell them, how great a difcerning they have of good and
evil, and alfo of the nature of their own actions: No man can be wholly
ignorant of the Law of God which is written in his own heart; and
few men who live under the preaching of the Gofpel, but are conscious
of the ftrivings of the Spirit of God with them, and they know in what
inftance they have complied with its motions, and againſt what calls
thereof they have stopped their cars: How much more then may every
true Believer certainly know the faving work of God upon him?
an unfanctified perfon cannot wholly be a ftranger to himself, furely then
the man that dwells much at home, that frequently defcends into his own
heart, that fummons his own Soul to appear before him, and to come to
trial, this man cannot eafily be ignorant what agreement there is between
the Rule of God's Word, and the method of his Converfation. Bellar-
mine doth much urge that Text of the Prophet, Fer. 17. 9. The heart
of man is deceitful above all things, and defperately wicked, who can know
it? If no man can know his heart, (faith the Cardinal) then none can
attain to affurance. But we answer:
If
I. That though an unregenerate heart which is defperately wicked
be deceitful, and not to be known, yet ſo are not the hearts of true Be-
lievers.
*
2. The Queftion is propounded of one mans knowing the heart of
another, but not of a mans knowing his own; fo Peter Martyr and others
upon the place.
There are three Offices of Confcience which it is able to diſcharge,
and thereby it doth exceedingly promote a Believers affurance.
1. There is in Confcience artigos, by which power it is able to eye
its Rule.
2. Zvreichois, a power to compare man's actions with the Rule.
3. Keiris, a power to pass fentence or judgment either of condemnation,
whereby it doth age, accufe; or of abfolution, whereby it doth
Sorger, excufe, as the Apoftle fpeaks Rom. 1.
ἀπολογεῖν
Confcience is both a Judge, a Witnefs, and an Executioner upon the
tryal of man's heart and life.
1. Confcience is a Judge; I will not ſay it is a King to give Law,
but it is a Judge to try and to pafs fentence according to Law: Hence
the Apostle John doubts not to fay that the voice of Confcience is one
and the fame with the voice of God; Hereby (faith he) we know we
are of him in truth, and shall affure our hearts before him; if our hearts
condemn us, God is greater than our hearts, and knoweth all things, but
Gggg
if
&
Confcience is
Fudge accor-
Joh. 3.19,20,
ding to Law.
1
11.
634
Serm.XVIII.
The Poffibility of Affurance.
if our hearts condemn us not, we have confidence (even) before God:
that perfon that is acquitted at the Bar by a Judge, acting according to
Law, needs not fear to appear before the King himfelf on the Throne.
8. Confcience a 2. Confcience difcharges the Office of a Witnefs; St. Paul calls it a
witness as to witness, Rom. 9. 1. I speak the truth in Chrift, I lye not, my Confcience
matter of fact. bearing witness; and St. John gives it the fame title, 1 John 5. 10. He
3. Confcience is
à reworder or
puniſher accor-
given.
2 Cor.1.12.
that believeth bath a witness in himfelf. Heathers could fay, Confcien-
tia mille teftes, Confcience is a thouſand witneffes: but the Apoſtle.
ſpeaks yet more, when he joins the Spirit of God as a co-witnefs with
our fpirits, Rom.8.16. The Spirit it felf beareth witness with our Spirits,
that we are the children of God.
3. Confcience is a Rewarder or Punither according to the nature of
the fentence which it pronounces: if Confcience doth accufe, no fuch
dling to fentence Severe Tormentor as Confcience is, as is evident in the inftances of Cain,
and Judas, and Spira; if Confcience doth acquit, no fuch Comforter and
Rewarder this (faith Paul) is our rejoycing, the teftimony of our Con-
fcience, &c. no fuch joy, no fuch feast, as the joy and feast of a good Con-
Science. Well may it be faid, that a good man is fatisfied from himself:
This bread is often eaten in fecret; 'tis hidden Manna, and is fo much
the more pleasant: this is joy that a flranger meddles not withal, and is
fo much the more fecure; the new name and the white ftone none know
but thofe that have them, even the fons of confolation.
Prov. 15.15.
Prov. 14.14.
Prov.9 17.
Prov. 14.10.
Rev. 2.17.
4 Arg. Becauſe
it hath been at-
tained.
Job 19.25.
Verf. 16..
4. Affurance is poffible to be attained becaufe it hath been attained,
ab eſſe ad poffe valet confequentia. 1. Job declares his affurance in that
he faith, He knew that his Redeemer did live; his, (emphatically his,
not anothers Redeemer) his Redeemer as to eternal as well as temporal
concerns; fo he defcribes him, He shall stand on the earth at the latter
day, (the day of refurrection) after worms had devoured his skin and
his flesh, then fhould he fee him owning and receiving of him into
Glory, Fob 19.25, 26. 2. David alſo was ſo affured of his intereſt in
God, that he with affured confidence requires Salvation from God's
Pfal. 119. 130. hand; I am thine, (faith he) therefore fave me. 3. Another inftance
of affurance we have in Hezekiah, who could appeal to God on a death-
bed, That he had walked before God in truth with a perfect heart, and had
done that which was right in God's fight; and 'tis evident his affurance
was good, for God accepts of the appeal, and declares it to be true,
Ifai. 38.3,4. But the moft convincing inftance is that of Paul, in the
8. Rom. 38. where he declares fo great a Plerophory of affurance, that:
he was perfwaded neither life, nor death, nor any other thing ſhould ſeparate
him from the love of God. The Romanifts do varioufly excruciate them-
felves to evade the force of this Text, fome of them fay the Apoſtle fpeaks
only of a conjectural perfwalion, but Pareus proves that the Apoftle ne-
ver ufeth the word nie, I am perfwaded, (with reference to his own
Salvation) but he intends full affurance by it: fo in 2 Tim. 1. 12. I
know whom I have believed, and am perfwaded (that is, I am affured)
Stapleton.
Vafquef,
A
that
L
Serm.XVIII.
635
The Poffibility of Affurance.
perer.us.
that he is able to keep that thing I have committed to him unto the great
day. God's power is not an object of conjecture, but of knowledge and
afſurance. Others of that Church fay, that although Paul was affured Salmero.
that not any Creature could feparate him from the love of God, yet he
was not fure but he might ſeparate himſelf by the apoftacy of his own
will. Of theſe men the learned Chamier doth well demand, Whether Panftrat. Ca-
the Apoſtles Will were not a Creature; and alfo, Whether God cannot tho. Tom.3.
by his own power keep our wills to himſelf, after he hath made us of Lib.13.
unwilling to be a willing people. For notwithstanding there may after
converfion remain a natural power in men to alienate their hearts from
God, yet by Chrift's Mediationand the Spirit's fuperintendency in true
Believers, there remains no moral power actually to do it. And fur-
ther, fince no Creature can do any thing towards our feparation from
God but by our wills, 'tis folly (faith he) to think that the Apoftle
doth not include a Believers will, when he faith, No Creature hall fe-
parate a Believer from God. Bellarmine, to avoid the Text, runs to Lib. de Just.z.
his old refuge, and grants that Paul was truly affured, but it was by an Cap.5.
extraordinary revelation, which no other Believer can ordinarily attain
to: The folly of this evafion I have already in part detected; two things
more I defire may here be confidered. 1. That when any perfons have
declared (in the Scripture) their full affurance, they have spoken of it
not as of a thing of extraordinary revelation, but as of a thing of evident
probation. 2. That yet they have spoken of their affurance as of a thing
of as great certainty as can be defired. For the proof of both theſe, I
fhall inftance in the Apostle John, who often afferts his affurance: but,
1. He reckons it not grounded upon immediate revelation, but upon
rational evidence and probation, his words are thefe, 1 John 2. 3. Here-
by (à rów) we know (faith he) that we know him, if we keep his
Commandments and again, 1 John 3. 19. Hereby (the fame word is
here uſed again) we know we are of him in truth, and fhall affure our
hearts before him: you fee, in both places he ſpeaks Argumentatively,
not by way of Revelation; and yet obferve, 2. That his affurance was
full and strong, for it is expreffed by words importing as great affurance 'Er mýto zavér-
as can be expected, Indoneµfu ön égváraus, fcimus Quod novimus, We know ou 677 in -
that we know him, and in the other Text the emphafis feems greater,
Hereby we know we are of him in truth, and we know we shall assure our
hearts before him; fo that you fee many Believers have attained to affu- 1 Joh.3.19.
rance, and therefore 'tis pollible.
}
ἐκ
Y TAS KAS-
Nature, uje and
'Tis pollible to attain to affurance, becaufe God hath defigned our 6 Arg. From
affurance in the inftituting of thefe Ordinances, which do properly tend the Inftitution,
to the begetting and increafing of affurance: that is, God hath therefore End of the
confirmed his promifes and the Covenant of his Grace by vilible figns and Sacraments.
feals, for the begetting and promoting our affurance of his love and fa- Rom,4 11,
vour to us: There could be no greater reafon of the inftitution of cir-
cumcifion and the Paffover under the Law, and of Baptifm and the Lord's
Gggg 2
Supper
1.
636
The Poffibility of Aſſurance. Serm.XVIII.
}
Rom.4.11.
Supper under the Gofpel, than God's intending thereby the giving all
neceſſary and useful helps and furtherance of fubjective affurance. Hence
it is that the Apoftle Paul tells us, That the promife and the blessing was
Sure (in it ſelf) to Abraham long before he was circumcifed. It may
then be enquired, to what end was Circumcifion inftituted? The fame
Apoftle tells the end was, that it might be a ground of greater affurance;
for ſo he faith, Abraham received the fign of Circumcifion, a ſeal of the
righteouſneſs of faith,which he had being uncircumcifed: Now unto this feal
of Circumcifion under the Law, the feal of Baptifm anſwers in the Goſpel ;
and as the ftriking of the Blood of the Pafchal Lamb on the door-pofts of the
Ifraelites, gave farther aſſurance (after the promise was made) that the de-
ftroying Angel ſhould not ſmite the first-born of any Ifraelite; fo the In-
ftitution of the Lord's Supper was intended for a begetting the greater
affurance in the heart of a true Believer, that God will not deſtroy him for
the fake of the Blood of his Son that is thereby reprefented; both Sacraments
being intended as Seals of the Covenant of Grace more viſibly ratifying
thereof to fenfe, and confirming Faith thereby. Moreover, God in the
Sacraments doth confirm a Believer's Faith, in as much as he doth there-
in, by his Minifters, make a more particular and perfonal Offer and Ap-
plication of his Grace to every true Believer. In the Sacraments there
are to be confidered, 1. The Confirmation; and, 2. The more fpecial
Application of the benefits of the Covenant of Grace; and by both theſe
a Believers Faith is ftrengthened, and his affurance is promoted. It is
one Argument that Becanus the Fapiſt uſeth againſt the poffibility of
affurance, viz. becauſe God hath not by name declared to any perfon
that his fins are forgiven, any where in Scripture: but this Čavil and
Objection we have already obviated, and told you that all univerfal and
general Propofitions do include fingular and particulars: It is no where
faid, that Thomas or John fhall not do any murther, or ſhall not ſteal;
but the command is as binding as if they had been named; the cafe is the
fame in Promiſes as in Commands: but we might anſwer (fano ſenſu )
farther with St. Bernard, That in the Sacrament of the Lord's Supper
there is an actual Exhibition and particular Application made of the
Grace of God, whereby all true Believers are perfonally and actually in-
vested into that Grace by a direct and immediate affurance given. The
Domino paffi- Father explains himſelf thus: The Prieft (faith he) in the Eucharift
eni appropin- doth as it were inveft the Receiver with an affurance of pardon, as fome
quans, In-
veftiri fuos de men are inveſted into an Eſtate by a Rod or Staff, or as a Woman is in-
Gratia fua vefted into an actual intereft in her Husband's Eftate by her Husband's
putting a Ring upon her Finger, or as a Canon is inveſted by a Book
put into his hand, or as an Abbot is inveſted by a Staff. We do not
fay with the Papifis, that the Sacraments do actually confer Grace by
Offerunt non virtue of the external application: but we fay that in the Sacrament
conferunt, fig- there is an affured offer of Grace made to every Receiver, and unto all
nant & obfig-
true Believers they do fign, feal and affure a certain and undoubted intereft
curavit, &c.
Bern de Cona
Dom. Serm. 1.
mant.
in
Serm. XVIII.
637
The Poffibility of Affurance.
$
Sacramentum
plurimi fideli-
certitudinem
Primus Hære-
titiam habere
cap.3.
in pardon. Bellarmine faith, That after the receiving of the Sacrament, Poft recep um
as he calls it, of Abſolution, very many Believers have, and all Belie-
vers ought to have a certain and confident affurance of pardon of fin: um habent, &
In which words of the Jefuite, I defire three things to be obferved: habere de-
1. How openly and plainly Bellarmine contradicts himſelf. 2. How he bent fiducia
hath incurred the Anathema of the Trent-Council. And, 3. How he de remiffione
hath conceded what we plead for. 1. This admired Doctor takes li- peccatorum.
berty to contradict himſelf, (as fo great a Scholar may much better than Bell. lib.3. de
another) for if you confult his third Chapter of his third Book of Ju- Poen. Cap 2.
ftification, he there tells you that it is a grofs errour to fay that any Be- ticorum error
liever can have any fuch fure knowledge of their own Grace, fo as that cft, poffe Fi-
they can (by an affured Faith) determine that their fins are forgiven: deles eam no-
but in the ſecond Chapter of his third Book of Repentance, now quo- de fua gratia ut
ted, you ſee that he had faid before that after Abfolution many Believers certa Fide fta-
have, and ought to have an affurance of Faith that their fins are forgi- tuant fibi re-
ven if theſe things be not contradictions, I know not what are: fome miffa effe pec-
of his Friends would help him, by ſaying that there is difference be- cata. Bell lib.
3. de Juftif.
tween an affured Faith in one place, and an affurance of Faith in ano-
ther; or between certa fide ftatuere,and fiducia certitudinem habere,if any rides eft Ei-
one fhall fo diftinguiſh; he will but farther diſcover his own folly, be- duciæ Funda-
caufe (certitudo fiducia) affurance of Faith is (of the two) more large ducia eft Fi-
mentum, Fi-
and comprehenfive than (certa fides) which we tranflate fure Faith. dei actus.
Affurance or Confidence doth always fuppofe fure Faith, or certain af- Prideaux
fent, as the ground, root and foundation thereof. There may be Faith Lectio 7.
where there is no Confidence, but there can be no Confidence where there.
is no Faith: He that therefore faith, That 'tis poflible for a man to be
affuredly confident of the pardon of his fin, doth contradict him that
faith, 'Tis not poffible for any man to believe his fins are pardoned. Bel-
larmine by faying both theſe things doth plainly contradict himſelf.
2. But we fhall wonder at this the lefs, becauſe in the ſecond place we
may obferve that he makes bold to contradict in moft exprefs terms his
moſt holy Council of Trent; the words of which Council I quoted in.
the entrance of this Difcourfe; wherein they declare that (certitudo
fiducia) affurance of Faith, or affurance of Confidence (tranflate it as
you pleaſe) concerning pardon of fin is vain and impious: but Bellar-
mine faith that many Believers have (and all ought after Abfolution to
have) this (certitudinem fiducia) affurance of faith or confidence, call
it by what name you will, yet the contradiction is direct: the fame
word being uſed by the Council and by the Jefuite. Now who can by
any diſtinction reconcile theſe two contradicting Pofitions? and there-
fore I ſuppoſe none can free our poor Doctor from the Anathema paffed
upon him by the Council. For my part, I always thought a Council to
be more infallible than the Pope, (though I will try before I will truft
either of them) I am therefore confident the Pope did err when he
made a Saint of this Cardinal, who we find accurfed by the Council.
1
3. But
638
The Poſſibility of Aſſurance. Serm. XVIII.
Peccator in fe-
ra poeniter
tia ex fide in
Chriftum pof-
fit certa fidu-
cia ftatuere
fibi remiffa
effe peccata
Chemn. Exa-
men,ad Seff.6.
3. But we Proteftants ought to pardon and abſolve the Jefuite from this
Anathema, pronounced for his contradicting the pretended general
Council, fince he doth not in this contradict the truth, but doth grant all
that which we plead for, even almoſt in the very words and terms by which
the Proteftants them felves exprefs it; for there is little or no difference.
between the very phrafe which I have quoted out of Bellarmine's fecond
Book of Penance, and the very words of his Adverfary Chemnitius in
his Examen, which are thefe, That a true Penitent, or one that acts
true Faith on Chrift, may by an affured confidence determine that his fins
are pardoned.
I fhall conclude this Argument with this note, that if it be granted,
that after the pretended Sacrament of Penance and Abfolution by a Priest,
a Believer may become affured of the pardon of his fin; he may much
better conclude his fins to be pardoned after the right ufe of the Sacra-
ment of the Lord's Supper, which was defigned to be a Seal and Con-
firmation to bis faith.
6 Arg. Because-
The fixth Argument is this, 'Tis poffible for a Believer to prove that
it is poſſible to he is effectually called, by all affuring evidences; and therefore 'tis pof-
afſuring eviden- fible for him to attain to a certain knowledge that he is effectually called.
There are three, and but three ſorts of affuring evidences: 1. Demon-
ſtrative Argument: 2. Unerring fenfe: 3. Infallible Teftimony. Now
'tis poffible for a Believer to prove that he is effectually called by all
theſe feveral forts of evidences.
CES:
B. By Demon-
inent.
1. By Demonſtrative Argument, that is a Demonstration which
fira ive Argu- proves either the being and existence of a thing by its infeperable and di-
jtinguiſhing effects, or proves the nature and kind of a thing by the ſpe-
cial and effential properties of it. Now a Believer may prove that he
is effectually called, or that He is regenerated, and that the Spirit of God
hath infuſed the habits of faving Grace into him,
1: From the
proper effects
infufed babits
of Grace.
Firſt, by peculiar, proper, and diſtinguiſhing effects of infuſed habits
of of faving Grace: the effects of all babits are their respective acts; and
although all forts of gratious acts do not prove habits of true Grace, yet
God hath declared in his Word that there are fome a&is, and ſome exer-
cifes of Grace, which do demonftratively prove infufed habits of Grace,
and do evidence an effectual call; this is proved by 1 Theff. 1.3. compa-
red with Verſe 5. In the 5 Verfe Paul tells the Theffalonians, That the
Gofpel came not to them in word only, but in power alſo, and in the Holy
Ghoſt, and much affurance: that is, he tells them they were effectually
called but how may this be proved? what evidence is it built upon?
See Verfe 3. he proves it by two things: 1. By the indwelling habits of
Grace, viz. Faith, Love, and Hope: 2. By the diftinguithing acts of
thofe Graces, viz. working, labouring and patience; remembring (faith
the Apoſtle) your work of faith, your labour of love, and patience of hope.
Now in the fame manner (as Paul doth) 'tis poffible for many true Be-
livers to prove Demonstratively alfo the truth of their Grace. 1. They
may
Serm.XVIII.
639
The Poffibility of Affurance.
may prove the truth of their Faith by its work; the Apoftle James faith, 1. The work of
that works do fhew, or (as the words fignifie) demonstrate the truth of Fail, seig.
Jam.2.18.
Faith: all forts of works do not prove Faith to be faving, but fome works
do manifeft it; and by then 'tis poffible to prove an effectual call. I
will name (and I muſt but name) fome works of Faith, which are all
as fo many Demonftrations of true Faith.
1. Prizing the Lord Jefus
above all things, Phil.3. 8. 2. Receiving him in all his Offices as of-
fered in the Gospel, John 1.8. 3. Victory over the World, 1 Joh.4.4,
4. Quenching of Satan's fiery darts, Ephef.6. 16. 5. Purifying of the
heart, A&.5.9. Where-ever thefe works or effects of Faith are, there
certainly is faving faith.
¡ Pet.2.7.
2. Labour of
Love,
κόπος ἢ ἀγάπης
Theff. 1.3.
2. Love may be demonftrated by its labour, that is, by its exercife and
peculiar fruits and effects. The word labour of love, mentioned by the A-
poftle, is uted not to fignifie any irk fomness or burthen that love feels, for
nothing more delightful and pleaſant than the work of love,but to intimate
the diligence, conftancy, and univerfality of loves exercife: where love to-
God is fincere,there love commands the heart; the intereft of God in fuch
fouls is fuperiour to all other Interefts; hence God's Commands are not 1 job.s.
grievous, and this is a property of love, that demonftratively proves it to
be the work of the Spirit in an effectual call: if the Apoftle John had
any Logick in him, he thought this to be a Demonftration, That be that
keepeth his Word, in him verily (i. e. certainly, undoubtedly) is the love 1 Joh, 2. ja -
of God perfected; that is, Evangelically compleat and fincere. The
nature of true love is fuch, that it will make it felf manifeft; if men
would defign to conceal it from others, 'tis difficult to be hid; but for a
man to hide it from himſelf it is impoffible: the confideration of which
forces Bellarmine to confefs, that love to God, or charity, is a moft cer- Bell. Lib.4.
tain note whereby alone the Children of God may be diftinguished from Juft. Cap.15.
the Children of Satan. Thus again while our Adverfary oppofes the fa fola certiffe.
poffibility of affurance, he doth contradict himſelf, and moft fully grant ma nota, Qus
it to be poffible, becauſe there are confeffedly fome certain marks and fini Dei a firs
figns of the Children of God; and by thefe fruits they may be known: Diaboli decer-
we have inſtanced in two Graces of faith and love; we ſhall inftance but
in one other, viz.
Charitas eft ip--
ngantur.
Hope this Grace may be demonftratively proved to be wrought by the 3. The paten
Spirit in an effectual call, by that diftinguishing effect or confequence of of hope,
it, (which the Apoftle mentions alfo in the fore-quoted place) vis. a
conftant, patient fubmiffion to the Will of God, in parting with any or
all the enjoyments of this life, and in bearing whatever afiitiion God in
his Wisdom fhall think fit to try a Believer with. I do not fay that either.
hope or patience, when feparately taken, but only in conjunction one with
the other, are certain figns of true Grace: there is a great deal of pre-
fumption or false hope in the World; but falfe hope is never followed
with felf-denial, or with an intire refignation to the Will of God, fo as
to forfake all and to follow Chrift, On the other hand, there may bc.
dome..
640
Serm. XVIII.
The Poffibility of Aſſurance.
fome kind of patience which may be nothing but a Stoical apathy, and a
fenfeleffness under fufferings, or only a blind boldness to engage with
difficulties. Now this often-times arifes from pride, not from Evange-
Our Adverjaries lical hope, nor from a ſenſe of intereft in the love of Chrift. Now
grant a certain we do not ſay that fuch hope or patience when fo divided are certain Ar-
ty of hope, and
therefore must guments of Regeneration, but they are only fo in conjunction; and we
grant a certain- fay that patience, when 'tis a fruit of Gospel-hope, 'tis then an effect of
ty of Faith; the Spirit's work, who hath infuſed that hope as an habit of faving
for Scripture Grace; and 'tis Demonftratively proved to be fo, becauſe this hope
ufeth often to
Speak of both
is of the fame nature as faving faith, and it hath many evidences which
these as one certainly manifeſt it to be faving: 1. This hope purifies the heart, 1 Joh.
Grace, and the
3.3. 2. This hope rejoiceth the heart, Rom. 5. 2. 3. It affures the
Hebrew word heart, Heb. 6. 11, 19. 4. It faves the foul, Rom. 8.24. Now thefe
both to believe effects are able to diftinguiſh prefumption from right hope, and alfo Ar-
and hope.
gumentatively to evidence an effectual call.
ignifies בטה
2. From the
eſſential proper
ties of faving
babits.
two words in
נדיבה
Maimon more
2. 'Tis poffible to prove by Demonftrative Argument that the Spi-
rit of God hath infuſed the habits of faving Grace into the heart by the
special and effential properties of theſe habits. There are four proper-
ties of fome acts, which do prove the exiſtence of habits; and do evi-
dently fhew, that thofe acts and exercifes do flow from principles or ha-
bits, either, 1. naturally, or, 2. acquired, or, 3. infuſed; and the
All these proper four properties are thefe: 1. Facility and promptnefs, or preparedneſs
ties are compre- to act. 2. Delight and pleaſure in acting. 3. Univerfality as to the
hended in those object about which it acts. 4. Conftancy as to continuance in acting.
Pfal. 51. 1 Now 'tis poffible for a Believer to difcern that the exercife of his Grace
a free hath all thefe properties, and thereby he may demonftratively prove
(pirit, 197 that his Graces are habitual, and confequently that they were infufed in
1992 an efta- an effectual call, (for I have proved that they cannot be natural or ac-
bliſhed ſpirit,
quired habits) and therefore they muſt be infufed, that 'tis poffible for
à Believer to attain to theſe properties, and to diſcern them, I ſhall briefly
prove (although I could be large) in the inftance of David, who attain-
ed to, and difcerned, 1. A facility and readineſs, a fixed nefs and prepa-
redneſs in the exercife of his Grace, as you may fee Pfal. 108. 1. and
2. unerring Pfal. 57.7. 2. A joy, delight, and pleaſure in acting or doing the Will
fenfe. The Lord of God, Ffal.40. 8. and Pfal. 119. 16, 35, 47, 70, 92, 143, Verſes.
H. faith, Every
being is indued 3. An Univerfality in his Obedience, and in that refpect which he had
with fenfe, even to all God's Cominands, Pfal. 119.6. 4. A conftancy and continu-
the very Ele- ance (not as to every particular, but as to the general courſe) of his O-
ments Eft in bedience, Pfal.73.25. Pfal. 119. 44, 117. That other Believers may
attain to the fame properties as David did, none can deny; and that
canto Elemen- they may difcern them as David did, can be as little denied; and there-
10, inftin&us fore 'tis poffible to prove an effectual call by demonftrative Argument.
qu'dam Natu- 2. 'Tis poflible for a true Believer to prove that he is effectually called by
Nev.
quovis inarri-
culato & in-
ralis, Herb. de
1
Veritate. The Pythagoreans thought it (qual cruelty to cut off the branch of a tree, as to break the leg of
an Or, or the arm of a man, affirming that all trees were induid with fen(e. Diog. Laert. de vitis Phil.
an
Serm.XVIII.
641
The Poffibility of Affurance.
Methodo.
an unerring fenfe. Every kind of life is indued with a fenfe proper to
its nature; for there is a certain connexion between life and fenfe; and
the more high and noble any principle of life is, the more clear and per-
Spicuous are the fenfations and perceptions of that principle. The fer fes
of the animal life are evident, and the perceptions of the rational life
are more difcernable than they; but no fenfe fo quick and clear as that
of the divine life, becauſe the principle thereof is more high and noble.
Here poffibly a half-witted Pretender to Reaſon, will cry out, That to
diſcourſe of ſpiritual fenfes and the perceptions of the divine life, is to
ſpeak nothing but Enthufiafm, and things which none underftand. I
anfwer, Mounfieur des Cartes was far enough from Enthuſiaſm; yet Cartefius de
that Maſter of Reafon builds all his Philofophy upon a principle of in-
ward ſenſe, viz. Cogito ergo fum, I know I think, therefore I know I am.
And he farther tells us, That the Idea, or inward ſenſe of a God, is
the best Argument to prove there is one. Again, I ask were the Philo-
fophers of old, Plato and Aristotle, Enthuliafts, who agreed in this,
that all men are naturally endued with a double faculty of difcerning?
one they called, facultas Savonen, a difcourfive faculty; the other, fa
cultas vous, an intellective faculty; by the latter of which, fome truths Ariftot.lib. 2.
(they ſaid) were intuitively and directly fee says, not by augmenta- Post. cap. ult
tion, but by internal fenfes and this all men know and acknowledge
who are ſelf-acquainted in any meaſure. And agreeable hereunto the
Spirit of God is pleaſed to reprefent the perceptions of the divine life by
expreffions of ſenſe, as of seeing the Just One, Acts 22. 14. of hearing,
and learning of the Father, John 6.45. of Smelling a favour and Sweet
odour in Gospel-revelations, 2 Corinth. 2. 14. of tafting that God is
good, Pfalm 34. 48. of touching and handling the Word of Truth, 1 Joh.
I. I. Now as 'tis folly to ftrein Scripture-allufions too far, and to take
its Metaphors in the literal and proper fenfe, fo'tis madneſs and grofs ig-
norance on the other hand to think that by theſe expreſſions the Spirit of
God did not intend to inform us, that every true Believer doth as truly
difcern ſpiritual objects by an internal fenfe, as any man doth difcern
material objects by his bodily fenfes.
fenfe, whereby a
Believer may
I ſhall inftance but in three acts of divine fenfe, whereby 'tis poffible Three acts of
for a Believer to prove fenfibly that he is effectually called.
1. Many Believers do fee fuch a light breaking in upon their under- know that he is
ftanding, as doth manifeftly declare it felf to be the efpecial work of
God's own Spirit; for by two properties the teaching of God's Spirit called.
may
effectually
a divine light
be diſtinguiſhed from the common teachings of men, or from the 1. By difcerning
fole convictions of a natural Confcience: 1. By the clearness and fulness illuminating his
of this light; when the Spirit co-operates with the Word, then a Be- understanding.
liever in God's light fees light, as the Pfalmift phraſeth it, he fees eye Pfal.35.9.
to eye, as the Prophet Ifaiah expreffes it, Ifai. 51. 8. Divine light is
full, and defcends deep, and enters far into the minds of men; Wildom
enters the foul, Prov. 2.4. God shines into the heart, 2 Pet. 1. 19. And
hence
Hhhh
沁
​642
Serm. XVIII.
The Poffibility of Affurance.
Rom. I.
hence truth is faid to be wrote, Heb. 8. 10. to be engraven, 2 Cor. 3.3.
to be fealed, Job 33. 16. on man's heart and foul. 2. By its influence
on practice; no truly divine teaching is or can be detained in unrighteouſ-
ness; and hereby 'tis diſtinguiſhed from common teaching; Sun-ligh
is diftinguiſhed from Moon-light by its brightneſs, and by its warmth.
alfo, a meer natural conviction is like a flash of lightning in the night,
which makes a short difcovery of fome objects, but vanishes before a
man takes one ſtep of his journey: but when the Spirit teaches by the
Pfal.119.105. Word, the Spirit makes the Word a light to a Believer's feet, and a lamp
to his paths; that is, it becomes a practical light, and hereby 'tis alſo
known to be effectual.
2. He feels a
divine power
prevailing upon
bis will.
•
A
2. A true Believer feels a divine power prevailing upon his will,
which he proves to be fupernatural both by the exceeding greatnefs of
it in its principle, and alfo by the mighty working of it in its effects:
The Apostle Paul defires of God that the Ephefians might know that
they were effectually called, and that they might alſo know the hope.
thereof, in Ephef. 1.18. And in Verſe 19. he declares how this might
be obtained, namely, 1. by difcerning the exceeding greatness of God's
power towards them that believe, (that is in its principle:) 2. by dif-
cerning the working of this mighty power in them that believe; that is,
Ti rò vafeána. in the effects thereof. God's power exerciſed upon, and towards Be-
- lievers, is faid here in its felf to be great; nay more, 'tis greatneſs ; far-
Tas me ther yet, 'tis greatneſs of power; higher yet, 'tis exceeding greatneſs of
TUS, NOTE 7 cris power: Can this power be put forth upon man, and man be wholly in-
15. fenfible thereof? "tis impoffible; efpecially if you add the other confi-
Ephel.1.19. deration of the effects that are wrought by this power in Believers, fuch
Cap.2. v. 1. as thefe, the quickning of life-leſs Sinners, and the raiſing of them from:
Cap.4.7.23,74 the dead; the renewing of the fpirit of the mind; the putting on the new
man, which is created after the image of God in Chrift Jefus, in righte
eufness and true holiness: thefe fignal effects which a Believer cannot
but feel, do as certainly prove an effectual call, as the work of the old
Creation do prove the exiſtence of a God; or the Miracles wrought by
Chrift, did prove him to be the Son of God.
νάμεως αὐτὸς εἰς
с
JERRY TO NEÁTUS
3. He bath a
[piritual taste
of the goodneſs
of God, and bis
ways.
Bellarmine's
3. A true Believer hath a ſpiritual taste of God's love and favour,
and of the goodness of his ways, and by it he is able to prove that he is
born of God, according to that of the Apoftle, 1 Pet. 2. 1. But Bellar-
mine here doth object, That Hypocrites and Apoftates are fuppofed in
Heb. 6. to have a taste of the good Word of God. I anfwer, 1. An
Objection from Hypocrite may have a tafte of the Word, but 'tis but a tafte; whereas
a true Believer drinks fo deep of theſe waters of life, that they become a
well of living water springing up to everlasting life. 2. Although a Hy-
pocrite may have fome tafte of the fweetnefs of the Word; yet he al-
ways taftes a greater ſweetneſs in the World: but 'tis contrary in Be-
lievers David tafted the Word to be sweeter than Honey, and more pre-
Mat.13. 20,11..cious than much fine Gold. The ftony ground received indeed the Word
Heb.6.4.5.
answered.
Joh.4.14.
Pfal.19.10.
with:
1
Serm.XVIII.
643
The Poffibility of Affurance.
with joy at firſt, but parted with it again, rather than undergo the for-
row of perfecution. 3. An Hypocrite may tafte fome fweetnefs in the
promifes and priviledges of the Word, and the gifts of the Spirit, but not
་
in the precepts of the Word, or graces of the Spirit: Simon Magus A&.8. 8,19.
would part with the World, and give Money for the miraculous power
of the Spirit; but he regarded not the fancity of the Spirit, or obedi-
Senfe is a certain and unerring roi-
of the opinion of Hieraclitus, Kancè
dence, Luk. 14 39. The Papifts are
végtuges, and gav optar uid, No
μάρτυρες, ανθρώπων ὀφθαλμοὶ
man muſt believe his eyes. Like
as the Philistins dealt with Sam-
fon, they would put out our eyes,
that we might grind in their Mill,
or
bring grift to it: Like the Pha-
rifees, Joh.9.35, that would pero
[made the max born blind, that he
willing to own Chrift, the Author
was so ftill, because they were un-
of his fight.
ence to its Laws; but a Believer thinks that in the very keeping of God's Pfal.19.11,
Commands there is great reward; and David profeſſes his delight to do the
will of God: fo that by thefe, and many other acts of fenfe, (which I
muſt not name) a Believer is able to prove that he is effectually called, and
and that certainly, and without errour or miſtake: For
the Rule holds good in the due exercife of Spiritual as
well as bodily fenfe, That Senfus non fallitur circa pro-
prium objectum; Senfe cannot be deceived about its pro-
per object: bodily fenfe is fo certain, as that Chriſt him-
felf appeals to it; in a proper cafe, Reaſon difcerns that
Spirits have neither flesh or bones, and Chrift bids his
Difciples to exerciſe their fenfe, and to feel that he
had both. From the certainty of outward fenfe, we
do moſt juſtly reject the Doctrine of Tranfubftantiation:
The Receiver fees bread, feels bread, Smells bread,
taſtes bread, and yet the fenfeless Prielt would have
men believe that 'tis flesh. But a Papist will tell you,
that there may be difceptio vifus, a miſtake in fight and ſenſe, both ex-
ternal and internal. I answer, The evidence of fenſe in general is cer-
tain and unerring, (although there may be fome miftake in particular
acts of fenfe) upon two accounts: Firft, Becauſe the cauſes of particu-
lar errours may always be known to be, 1. either the ill difpofition of
the Organ, as in a Jaundice-eye; or, 2. the diftance of the object, as
the
apparent fmallneſs of heavenly bodies; or, 3. the different mediune
through which the object is beheld, as a ſtaff half in water and half out
feems crooked. Secondly, Becaufe by much experience, obfervation
and guidance of reafon, men have been able to form and eſtabliſh cer-
tain Rules whereby to rectifie all theſe miſtakes. In like manner (by
the Guidance of the Spirit) God hath given in his Word moſt certain
Rules whereby men may know from whence the mistakes of internal
fenfe do arife, and in what manner, and by what means they may be
corrected. From all which I may fafely conclude, that as there are
certain Sciences built upon the certainty of bodily fenfe, (as Opticks,
and many other Mathematical Sciences) notwithſtanding particular mi-
ſtakes in fome acts: fo 'tis poffible by experience and obfervation, toge-
ther with the Guidance of the Word and Spirit, for a Believer to prove, 2 Pet. 1. 19.
that his fpiritual fenfe doth not err, and confequently that he is effectu-
ally called.
Hhhh 2
****
In
644
Serm.XVIII.
The Poffibility of Affurance.
*
the Spirit.
S. By infallible In the laft place, I fay, 'tis pollible for a Believer to prove that he is
teftimony of the effcctually called, by infallible teftimony of the Spirit: this fort of evi-
dence, by Authority or Witness, Logicians call Argumentum artificiale,
an artificial Argument; but in our cafe 'tis Argumentum certiffimum, a
moft certain proof: for if God hath faid, That in the mouth of two or
three humane Witneſſes every word is established, that is, made fure; how
much more fure is the evidence that is given in by the Spirit of God,
who cannot lye?
Deut.17.6.
Heb.6.1.9.
This teftimony
or real: the real
Now the teftimony of the Spirit of God, is either written in the
either written, IVord, or real in its Works: How far the written teftimony of the Spi-
2 Tim.3 25. rit in Scripture (which is zrds) is a foundation of affurance, I
teftimony is si- have already declared: The real teftimony of the Spirit is two-fold:
ther, 1. Matc- 1. Material, mediate, and only objective, viz. When the Spirit of God
rial, mediate by the work of fanctification wrought in a Believer, doth thereby af-
and objective. ford to a Believer objectively (and mediately by the fruits of the Spirit)
matter of proof or evidence, whereby he may evince by argument, that
he is effectually called... This fort of evidence I have alfo already ſpo-
ken to; therefore 'tis yet another kind of teftimony of the Spirit that
I would here more efpecially infift upon; namely, the efficient, imme-
diate, and formal teftimony of the Spirit of God. Several Divines call
it by feveral names, but they all underſtand one and the ſame thing, that
there is a witneffing work of the Spirit, diftinct from the regenerating
work, and from the fanctifying work thereof, is evident by that plain
Text of the Apoſtle to the Romans, where he faith, That the Spirit it
Self beareth witness with our ſpirits, that we are the children of God:
Where obſerve, 1. The teftes; 2. The teftimonium; 3. The modus te-
ftificandi.
2. Formal, im-
mediate and if-
ficient.
Rom.8.16.
Three things
confiderable in
these words..
I. The wit.
neſſes.
Firſt, obferve the Witneffes; theſe are two: 1. The Spirit of God
2. Our own ſpirit: Theſe are two distinct Witneſſes, and we ought al-
ways to confider them as truly and properly diftinct: For as the Spirit
of God is really and perfonally diftinguished from our fpirits; fo the
act of the Spirit in witneffing is as truly diftinct from the act of our own-
fpirits. A Believers own fpirit doth fometimes prove,
and may
may wit-
neſs actually and truly its effectual call; and yet the Spirit of God may
at that time fufpend its immediate teftimony, pro hic, & nunc. Now
all thoſe things which can be really ſeparated, are to be confidered as di-
ftinct, even then when they are conjoined; and that the teftimony of
UT TO μ the Spirit of God is diftinct from the teftimony of our fpirits, is evident
from the words themſelves, being duly confidered: for the Apoftle
faith, That the Spirit it felf witneffeth with our spirits, but of this
more, after we have confidered,
Not To aÚTO
πνεῦμα, but
2. The teftimo-
ny or thing wit
neffcd.
2. The teftimony, or the thing witneffed; which is this, That we
are the fons of God, which phrafe comprehends, 1. A Believers Rege-
neration. 2. His relation, of an adopted fon of God. 3. His partaking
of the divine nature, or being conformed to the Image of Chrift. 4. His
obtaining
Serm.XVIII.
645
The Poffibility of Affurance.
obtaining of a right of co-inheritance with Chrift. Now Regeneration,
and an effectual call, (I have fhewn) are one and the fame thing: the
matter of this teſtimony therefore, witneffed both by our ſpirits, and
alſo by the Spirit of God, is this, That we are effectually called.
3. The manner of witneffing is expreffed by the word Zagrupiï; 3. The manner
the Spirit doth co-witnefs, which cannot be meant (as fome would of witneſſing..
have it) only of the Spirit's uſing the faculties of our mind inftrumen-
tally, (as a Scribe ufeth a Pen as his Inftrument to atteft any Writing.)
'Tis true, that the Spirit of God doth bear witneſs with our ſpirits,
that is, by our fpirits, in as much as our own faculties are employed in re-
ceiving and difcerning the teftimony of God's Spirit; but jet we must
be careful that we do not confound the act of God's Spirit with the acts
of our own faculties in this teftimony: for fo we ſhould alſo confound
the diftinction of the Witneſſes themſelves; and we ſhould hardly eſcape
confounding the diftinction that is between the Spirit's objective or ma
terial teftimony, and its efficient and formal teftimony: For avoiding
of which, and for opening of the manner of the Spirit's immediate wit- Opened in three-
neffing, I defire that theſe things may be confidered.
parts.
1. 'Tis by fome
1. That the Spirit of God when it is faid to witneſs with our fpirits, operation, not
is not to be ſuppoſed to give its teftimony by any external voice or words, voice; Spirits
but it gives even its immediate teftimony by fome work or operation upon peak the lan-
the mind of man. That all forts of fpirits can exprefs themfelves to guage of spirits.
and of their
ſpirits without words, is manifeft in the acknowledged converfe or com- own region.
munion that is between Angels amongst themfelves, good Angels with
good, and bad with bad; as alfo by the fuggeftions of good Angels and Some Philo
bad Angels upon the minds of men, as alfo by that which the Scripture phers have un--
faith of mental or unexpreſſed unuttered prayer, in Rom. 8. 26. and by the the way
the inftance of Hannah. If created fpirits can exprefs themſelves to whereby the
fpirits without words, much more may the Eternal Spirit reveal himſelf Angels and Spi-
to the mind of man how or as he pleafes. He that created the faculties
of man's mind, can put them into act and exercife by what ways or
means foever he pleaſes: He that knows our thoughts before we think
them, can caufe us to think or know whatever he pleaſes to imprefs upon
them.
dertaken to
rits do converfes.
I Sam. 1.13.
Ezek. 38.10.
2. As all the Revelations of God's Spirit are harmonious, and confo- 2.Tis by ratis-
nant one with another, fo are all the Works of God's Spirit always mal conviction.
agreeable and concording, ſo as one work thereof deſtroys not another
work of the fame Spirit; and thence it is, that God having endued
men with faculties of judging and difcerning of truth by its proper evi-
dences, doth never caufe the foul of man to believe any truth, but he
gives them a ground or reaſon of its belief. I do not fay that he gives
always a reafon of the thing, but he gives a reaſon of our belief: the
fupernatural works of the Spirit, do not destroy, but restore and perfect
Nature,. Now the natural way of conviction of man's mind-being by
evidencing the reafon of things; hence, when the Spirit convinces man
of
646
The Poffibility of Affurance. Serm. XVIII.
Heb.11.1.
3. 'Tis by fpe-
cial Illumina
tion.
૪.
Queft. 1. why
is this called a
co-wi ness?
of any thing, he doth (as it were) by Argument. The Spirit of God
convinces men of righteousness, and of pardon of lin, in the fame man-
ner that it convinces of fin, and its guilt, which is by way of Argu-
ment, as the word ge doth fignifie, in Joh. 16. 8. Hence Faith alfe
(which is wrought by the Spirit) is faid to be soir, the Ar-
gumentative evidence of things not feen. I hope no man is fo weak as
think that the Spirit convinces by verbal expreffion of the terms of three
Propofitions of an Argument; but yet it doth ſomething equivalent
thereunto. For,
3. The proper work of the Spirit in giving this teftimony, is to illu-
minate the mind of man, both in a greater degree, and to another end
than it did illuminate it in its first work of Converfion: In Converfion,
the objects revealed are thofe, that, being once difevered, do engage the
foul to put forth the direct act of faith; but in this witneffing work,
the Spirit reveals thoſe objects that by their diſcovery do enable the foul
to exerciſe the reflex act of faith and withal the Spirit-dotivim zediately
affift the mind of man in its act of reflexion upon the work of fanctifica-
tion formerly wrought by the Spirit.
You may underſtand both the nature and diftinction of the Spirit's te-
ftimony, how it is different from the teftimony of our own fpirits, by
this fimilitude: Suppoſe a purblind perfon, reading a ſmall print by the
light of a farthing Candle, by which he knows, and is able to teftifie
truly what is written in that Book which he fo reads; yet when he con-
fiders how apt he may be in those circumstances to miſtake, he still doubts
comparatively to what he knows: when a skilful Oculift hath repaired
his fight, and hath by Glaffes magnified the Characters of the Book, and
hath let into the room the beams of the Sun, which were before with-
held. Thus the work of the Spirit is to affift our faculties, and ſtreng-
then them; to irradiate and illuftrate its own work of fanctification,
and alfo to bring in a fuller light from the Word, making it ſpeak more
clear and full: by all which the Spirit of God may be faid to give a
different and diftinct teftimony from that which our unaffifted faculties,
or gradually unenlightened minds could give of themſelves.
1. If it be asked, Why this act of the Spirit of God is called a co-
witneffing with our fpirits? I anfwer, Firft, becauſe the Spirit adds its
fpecial affiftance to our ſpirits, in all and every exercife of our faculties,
about their giving in their teftimony. In particular, 1. It irradiates
the mind; and, 2. It more emphatically reveals to the foul the truth of
the promiſe, that every one that believes fhall be faved; 3. It more fully
makes known its own work, and thews to the foul by good evidences that
it doth believe; 4. It affifts the reaſon of man more convincingly to draw
the conclufion, that therefore it fhall be faved: And in this manner the
Spirit witneffes to every Propofition of the affuring Argument. Se-
condly, and more efpecially, the Spirit is faid to witnefs with our fpi-
aits, becauſe the matter witneſſed by the Spirit of God, is the fame which
is
Serm. XVIII.
647
The Poffibility of Affurance.
is witneffed by our own fpirits; and this properly fpeaks it to be a co-wit-
nefs; for it witneffes not only in the fame manner, but it alſo witneſſeth
the fame matter which our ſpirits do witneſs.
→
-
certain that the.
Spirit deth..
2. If it be demanded, How a Believer may be affured that the Spirit Queſt. 2. Haw
doth certainly witneſs with our ſpirits? I anfwer, he may be affured is a Believ r
by two things: 1. By that special diftinguishing light that accompanies
the teſtimony of the Spirit, which doth manifest it felf ſo as to over-bear witness?
all doubts and difputes both about our fpiritual eftate, and about this
teftimony it felf: juft as the light of the Sun doth not only discover other
things, and reveal them; but doth manifeft it felf by its felf-evidencing
property, which is able to convince every beholder. 2. By the barmony.
and agreement that is between the teftimony of the Spirit of God, and
our ſpirits; juft as we know the teftimony of our fpirits to be certain
and true by its agreement with the Word; except all these three agree
in one, there can be no full certainty: but a Believers affurance is al
ways confirmed by the concurring teftimony of these three: 1. Of the
Word, 2. Of Confcience, and 3. Of the Spirit, all witneffing one and
the fame thing. 1. The fure Word of God lays down certain figns and
marks of true Grace, and witneffes thefe figns to be good evidences.
2. Then Confcience, or our own spirit witneffes that thefe figns are
found in a Believer. 3. Then God fuper-adds the witnefs of his own
Spirit, which enables us yet more fully to know the things which are
freely given us of God: And now what doubts can remain? 'Tis true,
we are bid to try every ſpirit, and we have a way to try them by, viz.
the agreement of their teftimony with the teftimony of Scripture and
Confcience: although there may be fuch things as apañía, or Mock-Suns,
and fometimes the Glory of the true Sun (which yet is a prodigiously
rare inſtance) is not able to diſtinguiſh it ſelf from its Apes; yet in this
very cafe (by the Rules of Calculation) an Aftronomer is able to di--
ftinguish the true Sun from the falfe, fo that the Science of Aftronomy
is never a whit the less certain: 'Tis fo as to the Spirit's teftimony; 'tis
certain that by the Word and Confcience a Believer may infallibly prove
the teſtimony of the Spirit to be true, and not falſe, becauſe there is and
muſt be an univerfal agreement between all thefe three.
Our Adverfaries have (many of them) endeavoured to enervate the-
fingle teftimony of Scripture, becauſe of the myſteriouſneſs of Scripture,
as they call it. Others feek to debilitate the testimony of Confcience,
becauſe men are apt to be partial. Others would weaken the teftimony»
of the Spirit, becauſe 'tis apt to be miſtaken. But thould we grant that
none of thofe three Witneffes were feparately fufficient, yet when they.
are conjoined, from thence there doth ariſe an undoubted afſurance, · Al---
though the ſtrength of one Pillar,or the foundncfs of the Foundation alone:
not prove a Houfe to be well built; yet the strength of all the Pillars,
and of the Foundation confidered together, do fully prove it to be
frong What if one fingle Souldier be not fufficient to fecure a Fort
yer:
Olav To
a
memart
μαρτυρί ποίαλα
toy dupifoxía. ·
Chryloft, in
Rom 8.
648
He that knows that he is effectually called, Serm. XVIII,
Heb.12.1.
2. Special Pró-
pofition, That
tis poſsible for
}
yet may not many Souldiers do it? How much then do our Adverfa-
ries trife, while they feek to engage one fingle Combatant as no good
Witneſs of affurance? but they dare not look our Army in the face:
Behold, we are compaffed about with a Cloud of Witneffes; let them
difpel this Cloud if they can. Although no man can be made fure of
the time of the day by a Dial that hath no Figures upon it; and al-
though a blind man cannot know the hour when there are Figures upon
the Dial, and although one that hath good eyes, and feeth the Figures,
yet cannot know the time if the Sun fhines not yet from hence it doth
not follow, but that if there be a concurrence of Lines and Figures, of
Sight and Sun-fhine together, and the Dial be made, and placed by in-
fallible Rules of Art, it will then certainly evidence the time of the
day. In like manner the Graces of God's Spirit imprinted on the heart,
the eye of Confcience open in examination and obſervation, and the
light of the Spirit as the Sun-fhine, theſe three concurring together, and
all of them agreeing with the Word, which is the ftanding Rule of judg-
ment, by which all the other are regulated and ordered, I fay, from
hence arifeth a demonftrative, undoubted, and infallible certainty; and
this concurrence being poffible, 'tis therefore poſſible for a Believer to at-
tain to an affured knowledge that he is effectually called.
I proceed to the proof of the fecond ſpecial Propofition, That 'tis
poſſible for a Believer who is fure of his effectual vocation in time, to be af
one that is af- fured alfo of his election in eternity. I fhall need to be but brief in the
fured of his cal- proof of this, having already in part proved that there is fuch a thing as
ling,to be there fpecial and difcriminating Grace, whereby one call of God proves effe-
by also affured "tual, another not.
Eual, another not. Now our Adverfaries themſelves grant, that if God
election; proved doth exercife a diferiminating Grace in fpecial effectual vocation, 'tis ne-
from the nature ceffary that he ſhould eternally decree to exercife that fpecial Grace upon
of election, and thofe perfons from eternity. The proof of this Propofition will depend
the dependance upon theſe two Arguments.
of his eternal
effectual calling
nal election, as
bath thereon. If an effectual call doth depend upon God's eternal election, as upon
Arg.1. A ef- its neceffary caufe, then be that knows that he is effectually called, may
fictual call de- know he was eternally elected; (no man of reaſon will deny this Confe-
pends upon eter-
quence, and therefore I need not prove it.) But an effectuall call doth
upon its necef- depend upon God's eternal election, as upon its neceffary caufe; and
fary principal therefore he that knows the one, may alſo know the other: this I fhall
cause.
prove from fome plain and expreſs Texts of Scripture; fee Ephef. 1. in
the beginning of which Chapter you have the nature of election opened
in all its cauſes and properties, (which I must not particularly name) in
brief, you may obferve that according to the Apoſtle's defcription there-
of, election is that decree of God, whereby out of the meer good pleasure of
his own will, he did eternally chuſe ſome certain individual perfons out of
the corrupt mafs of mankind, unto the infallible attainment of Grace here,
and Glory hereafter. Now if this be the nature of election, viz. that
Grace (or an effectual call) was thereby eternally decreed to be conferred
and
+
Serm.XVIII. may know that he was eternally elected.
649
Futuri fumus,
1. Canon. 2.
and beſtowed; it will then neceffarily follow, that Grace, or an effe-
Atual call, doth depend upon election as its caufe: which is plainly ex-
preffed, Verf. 4. where Holiness and blameleſſneſs (which are infupe-
rable properties of an effectual call) are faid to be the effects of God's
election and choice. 'Tis a very good note of Thomas Aquinas, T. A. Sum.1.
who obferves that love and choice in God doth very much differ par. Q23.
from love and choice in men: for love in men (faith he) doth not caufe
lovelineſs in the beloved, but men firſt diſcern a lovelineſs, and this caufes
a love and choice; whereas God first exerciſed a free love in his eternal
election, predeftinating the way and means of farther manifestation of
his love, and then in time he effects his own purpose, making the objects
of his love to become lovely, by his renewing his own image upon them
in an effectual call. Agreeable hereunto is that expreffion of the Coun- Tales nos arat
cil of Orange, God loved us not as we are by our defert, but as he defigned Deus, Quales
to make us by his gift. He that would rightly understand the relation ipfius dono
vocation in time, hath unto election in eternity, and he that would non quales fu-
know the dependance which that effect hath upon this cauſe, mult firft mus noftro
confider, that although all the decrees of God are in themſelves but one merito Conc.
fimple act of God's will; yet as to humane apprehenfion many men have
conceived that there are three diſtinct acts of the Divine Will comprehend-
ed in his decree of election. 1. “Exλo™, a choice, or a feparating and fing-
ling out of fome individual perfons to be the objects of his love.
2. Féé, a purpoſe, or an intention and defign of beftowing faving
Grace in effectual calling of thoſe choſen ones. 3. Felices μlig, a Pre-
deſtination, or a pre-determination of bringing thoſe called and graci-
ous perfons unto Glory. I fhall not here meddle with the Controverfie
which is agitated about the priority or precedency of these two laft acts of
the Divine Will; only you muft confider, that as the decree of God,
whereby he purpoſed to beſtow both Grace and Glory, was truly in it
felf but one eternal act of his Will, (and ſo there could be no priority of
time amongst them) fo we ought not in our Conceptions to diſtinguiſh Grace is Glory
between Glory and Grace, as if one were defigned as the end, and the begun, Glory is
other as the means, (which is too common a miſtake:) for in truth, Grace perfected,
Grace and Glory differ only as leffer and greater meaſures of the fame Cov.
thing; and therefore we fay, that God's abfolute and inconditionate
purpoſe effectually to call fome perfons, and to give them Grace, paffing
by others, doth declare the whole nature of God's decree of election, in as
much as the felection of the objects of God's love, and alfo the nature
both of the a&i and end of his love, are all comprehended in that one pur-
poſe of effectual calling, which the Salmurien Divines do fhew more Thef. Salm. de
fully in their explication of election: all which being duly confidered, do elect. Lb.1.
abundantly manifeft that vocation in time, was a moft affured effect of tec. 39.30,
election in eternity, according to that of Rom. 8. 23. where almoſt in
exprefs words our calling is faid to be the effect of God's purpose; and
agreeable alfo is that of 2 The. 2. 13, 14. where fanctification and faith
Iiii
2
wrought
Prefton New
650
He that knoweth that he is effectually called, Serm. XVIII.
(
depends upon
wrought in an effectual call, is declared to be the fruit of being choſen
from the beginning: We are bound to give thanks alway to God for you,
Brethren, beloved of the Lord, because God hath chofen you from the be-
ginning to falvation, through fan&tification and belief of the truth where-
unto be caled you by our Gospel, to the obtaining of the glory of the Lord
Jefus Chrift. Obferve here, firft, that God hath defigned to beſtow
Grace and Glory on fome men: Secondly, that God actually accom-
plitheth his defign by effectual calling of thefe perfons; i. e. by work-
ing of faith, or a belief of the truth, and of fanctification in them:
Thirdly, that the original and primitive ground or cauſe of an effectual
call, is God's eternal election and choice of them. Therefore doth the
Spirit bring the Elect into the ſtate of Sons, becauſe God hath prede-
ftinated them to the adoption of Sons. The Spirit is the immediate
caufe of Regeneration; but that the Spirit works otherwife in one per-
fon than it doth in another, is the effect of eternal election: And there
is always fo certain a dependance which an effectual call hath upon èle-
ction, as that they are fometimes put for one and the fame thing, Rom..
9.11.
Secondly, We prove that all thofe that know they are effectually
2. Arg. Vocation called, may know that they were eternally elected, becauſe effectual
election as its calling depends upon God's eternal election as its rule or meafure; that
Tale or measure. is, effectual calling (as to the perfons called) is commenfurate with the.
objective matter of God's eternal election: my meaning is this, that all
thofe, and only thoſe perſons that were eternally elected, fhall be effe-
ctually called; and therefore whoever knows that he is effectually called,
may know he was eternally elected. The very effence of an effectual call
confifts, as I have fnewn, in the Spirit's working of ſaving faith in.
thefe whom it doth call; but the Spirit works faving faith in all the elect,
Kaisa- and only in them, this is plainly manifeſt in Acts 13.48. As many as
001 HORY TETalμé were ordained to eternal life believed; fo many, and no more, as were
ordained, or fore-determined: if the word be tranflated fore-difpofed,
(as fome would have it) it muſt be meant of God's difpofing, not of
man's difpoling himſelf. Some men talk much of a tempus congruum,
a fit feafon for Converfion; but the Decree of God depends not upon
our predifpofition, but upon God's election, as appears in the inftance of
Encuenλelis, Saint Paul, who being a chofen veffel, was converted when he was in
a veſſel of ele- the heighth of his perfecution. The working of faith depends fo much
ction, A&.9.15 upon God's election, as that faving faith bears the name of the faith
σοι ήσαν τετα
και εις ζωίω αιώ
°ior,
of God's elect, Tit. 1. 1. it being proper only to them. Moreover, it
appears that only thofe that are elected ſhall be effectually called, becauſe
Roman Sena- only the elect thall be faved: it is exprefly faid, That all those whofe
tors called Pa- names are not written in the book of life, shall be cast into the lake that
tres confcripti burns with fire and brimſtone, Rev. 20. ult. It was the cuſtom of old
to write down the names of perfons defigned to places of Honour in Books
or Regiſters; hence the Spirit of God compares God's election of per-
fons
Serm.XVIII. may know that he was eternally elected.
451
fons to Grace and Glory, to that known cuſtom: in allufion unto which
alfo St. Paul faith that the names of Euodius, and Syntiche, and Clement, Phil 4.35
were written in the book of life; and Chrift bids his Diſciples rejoice that Luk. 10.20,
their names were written in Heaven; i. e. that they were elect: on the
contrary, the non-elect are faid not to have their names written in the
Lamb's book of life, in Rev. 13. 8. and Rev. 17.8. and the doom of all
fuch is to be caft into the lake of fire, for theſe ſhall never be called effe-
Aually here, or faved eternally hereafter.
Retir
2 Tim. 1.9.
I know Socinus and Crellius, and fome others, by the book of life,
do underſtand the Scripture, wherein God hath declared that all peni- Epifcop.
tent believers ſhall be faved, and all impenitent and unbelievers thall be Vorftius, &c.
damned; and confequently (fay they) all believers have their names
written there; but unbelievers have not their names written,in as much
as they come not under the Qualifications written in the Word. But
to this I anſwer: 1.That by the Book of life muſt be meant God's eter-
nal decree, not any declaration made by him in time: for the non-ele&
are defcribed, Jude 4. to be men, már ezería sis Turo to neípa, of
old ordained, or eternally decreed, to this condemnation, as Bishop Dav. Kal idlar #es-
obſerves: and on the other hand, the ele are faid to be faved, and called Ascar Tes
with an holy calling, not according to works, but according to his purpose xeter diceriser,
and grace which was given in Christ Jefus before the world began. 2. A- Numerus ele-
gain, in the Book of Life, there was an abfolute election of perfons re- &crum eft Be
corded, and not a conditional Declaration of qualities declared: for by certus; non
names (in all the fore-quoted places) are underfood perfons, as ap- nitus, fed ut
pears by many other Texts of Scripture, as Numb. 1.2. by taking the electus & præ-
number of names, is meant the number of perfons, every male by pole: definitus.
So Act. 1. 15. the number of names, that is, perſons, were about an bun- See T. Aq.par.
dred and twenty: and Sardis had a few names, that is, a few perfons The elect, & di-
that were upright, Rev. 3. 4. In vain therefore do either Papifts or So- terminate num-
cinians ſeek to divide thofe things that God hath conjoined, viz. eter- ber as clect,
nal election, and effectual vocation; which have that relation one to 7000 which
another, as that he that knows one, knows both for if vocation de- to Baal, 1 King.
had not bowed
pends on election as its neceffary caufe, and as its adequate rule and 19.18. 144000
meaſure, I hope I ſhall not need to prove the confequence, fince all men fealed,Rev.7.4.
grant that thoſe things that are commenfurate, and of equal extent, do
neceffarily make each other known.
folum, ut cog-
1. q. 23. a. 7.
a
He therefore that would make his election fure, may do it by making
his calling fure; and that is the order he muſt proceed in: for although
God at firft chufes, and then calls; yet we must first know our calling,
and then our election: God defcends from love to choice, from chufing
to calling, or to infufing of the principles of faving Grace, then to
fan&tifying, or adding of greater measure of Grace; but in the trial of Rom.8.29.!
our ſtate, and in our evidencing of our intereft in God's love, we muſt
afcend from fanctification to vocation, and from vocation to election: Elė-
tion is as the Spring-head of all confequent acts of Divine loves he
Iiii 2
that
i
The certainty of the Saints perfeverance. Serm. XVIII.
652
}
that would find the fountain, muft begin at the ftream, and fo trace it
upward to its first fourfe: Election is (as the root or feed) hidden, and
unknown in it felf; he that would know the nature of a Tree, let him
not uncover the root, but let him obferve the fruits, for by then it may
Inter Gratiam belt be known. Weak eyes may better behold the beams of the light
& paceftina- reflected, than by looking on the body of the Sun, which many having
tantum inte- prefumed to do, have loft their fight wholly and fo it comes to paſs,
reft,quod præ- when men fearch directly into the decree of election, without confidering
deftinatio eft that it is better and more easily manifested by an effectual call.
onem hoc
ratio; Gratia
10.
Deut.24.24.
It is not
ratiæ prapa- lawful for any man to look into this Ark, or to attempt to read the
vero eft ipfa Law of God's eternal purpoſes, as they are there locked up in his de-
acnatio, Aug. crees; 'tis fufficient that we may fee the tranfcript of them written on
de præd. cap. our own heart: Secret things belong to God, but revealed things to us
and our Children. No man muft enter into the Council Chamber, that
he may know the will of his Prince; but muft wait for its difcovery in
the published Proclamation. Mordecai underſtood little of the King's
love to him, when Abafuerus confulted what should be done to the perfon
whom the King delighted to honour; but he well knew that he was a fa-
vourite when he faw himſelf cleathed in Royal Robes, and beheld the
King's Signet upon his hand: ſo when a Believer finds himſelf cloathed
Rev. 19.8,14. with the white linen of the Saints, and hath once received the Seal of
God's Spirit, he may fafely conclude that God from eternity decreed to
honour him here, and glorifie him hereafter.
Efther 6.10.
2 Cor. 1.22.
Job 36.20.
Third fpecial
Propofition.
Let me therefore for a cloſe of this fecond Propofition, give all Belie-
vers the fame counſel that Elihu gave to Job, and Job's friends, Defire.
not the night, (i.e. pry not into the dark fecrets of God's decrees) but
remember thou magnifie God's works which thy eyes do behold; i. e. the
fruits and confequences of thofe decrees appearing in an effectual call:
'Tis boldness to break ope the Seal of a Decree, till thou haft read thy
Name wrote in the Superfcription; Election is Love under a Seal of fe-
crefie, but an effectual call opens this moſt fully, and evidently makes
known the purpoſe of God from eternity.
The third ſpecial Propofition, which remains to be proved, is this,
That all true Believers that do affuredly know they are called, and were ele-
cted, may alſo know they shall perfevere unto glory. Many have been the
Diſputes concerning the poffibility of a Believers falling from Grace;
but moſt of the Arguments that are uſed with defign to prove the poffi-
bility thereof, will fall to the ground if the Question be rightly ſtated.
To which purpoſe I ſhall in the first place lay down fome premiſes, and
which may obviate the Arguments and Objections of our Adverfaries;
and then give you our Arguments to prove the Propofition. When we
fay then that fome Believers may affuredly know that they shall perſe-
vere; and that they ſhall not fall from Grace, we do premiſe, that,
First,
}
Serm.XVIII. The certainty of the Saints perfeverance.
633
.
uz, differunt
Lumen in aeE-
Firſt, We do diſtinguiſh between Grace actively taken for God's fa- 1 Premife.
vour to us, (Gratia gratis dans, as the Schools call it) and (Gratia Xes & 2de15-
gratis data) Grace paffively taken, Grace wrought in us, (which is ficut caufa &
the effect of the former :) for it is not from the nature of Grace paf- effectus vel ac
fively taken, or from Grace inherent in Believers, that they do perfe- lux in Sole &
vere, and not fall away; but it is from the nature of that Grace (active- re, Bradward.
ly taken) that dwells in God's bofom; this is the ground that Believers de caufa Dei,
perfevere to Glory, as 'tis clearly expreffed by Chrift himfelf, Job.13.1. lib.2. cap.13.
He having loved his own which were in the world, he loved them to the
end.
Concerning this active Grace of God, we do diftinguish between the Premift
exerciſe of it, and the manifestation of that exercife: We deny not but
God may ſeem to be angry; but yet we fay he never cafts off his people,
or forgets to be gracious. The Sun may be muffled for a time in a
Cloud, yet fome heat will be communicated during the time it is hid, Nebuchadnez-
and in due time the beams of light will break through, and difperfe the zar loſt poſſes.
fion of not right
Cloud alfo. Chrift may ftand behind the Wall, yet then he will shew to his Crown.
bimfelf through the Lattice, and in time the Wall of Separation alfo fhall Cant.2.9.
be broken down. God may correct his Children, but will not dif-
inherit them.
Concerning Grace in us, (paffively taken) we do diſtinguiſh between 3 Premife,
acts and habits of Grace. No man did ever fay, that a truly regenerate
perſon cannot omit the performance of fome acts of Grace which for-
merly he performed, and is ſtill bound to perform: but this we fay, A&io perver-
that the habits of Grace are never loft, or wholly eradicated; and we titur fides non
evertitur,
ſay that thoſe acts of Grace which were interrupted, do abide in their Bernard, de-
principle, and will again exert themſelves when opportunity is afford- Gratia, & lib.
ed: 'tis one thing to fall in the way, another thing to deviate from the
way: 'tis one thing, femel recedere a pietatis tramite, to take
hep
awry from the path of holiness, another thing, femper difcedere a pietà-
tis via, to forfake the ways of God wholly; a Believer may be guilty of
the firft, not the ſecond.
Again, we diftinguiſh between a fhew of Grace, and true Grace: 4 Premife.
there are feveral inftances in the Word of God of perfons falling from
a fhew of Grace, Demas, Judas, Saul, Hymenews, fell from hypocrifie
into open prophaneness and impiety: but no fincere perfon ever fell from
true Grace. Paint may be foon wafht off, when a healthful, beautiful Charitas qua?
complexion will abide: a Bristol-ftone is foon broken, but a true Diamond deperditur
will abide the fmarteft ftroke. Many Profeffors have fuffered shipwrack, vera Charitas,.
nunquam fuit:
as to faith, and others have loft, their firft love; but 'tis fuch faith as had Anfel.de Con--
no root, like that of the ftony-ground, and fuch love as had no principle, cor. præfcien..
'twas only a paffion and tranfport, and fuch hot love may be foon cold, & prædeft.
Common fire is foon extinct, but the fire of the Sanctuary never went
eut...
As
1 Tim 1.19.·
Rev.2.3.
Mat, 13-15>
654
The certainty of the Saints perfeverance. Serm.XVIII.
*
Premife.
Vide Aug. de
cor. & Grat.
.cap.9.
x Arg. From
the immutabi-
lity of God's
Decree.
•Rom. 11.29.
As for thofe Texts that Bellarmine urges, that the Just do fall feven
times a day, Prov. 24. 16. and that in many things we offend all, Jam.3.2.
the very words themſelves carry a full anfwer to his Objections: for if
the juft fall feven times a day, 'tis fuppofed he rifes as often; and if in
many things we offend all, then 'tis in fome but an offence or a ſtumble,
not a final falling: there is difference between foils and falls, and there
is difference between falling into fin, and lying in fin; there is difference
between receffion from Grace, and excifion of Grace; the first is poffible
to happen for a time to a Believer, but God will never fuffer the fecond
to come upon him: for although a Believer may fall, yet he falls only as
Cork falls into the water, which may for a time be immerſed, but it will
rife again, and get aloft; but an Hypocrite falls as Lead into the water,
which finks and rifes no more. Having premiſed theſe things, I pro-
ceed to the Arguments, which evince the perfeverance of all that are
effectually called unto Glory.
Firft Argument is from the immutability and unchangeableness of
God's Purpofes and Decrees. I have already proved that God did from
before the foundation of the World decree to make fome particular per-
fons the objects of his love, and that theſe perſons were fore-ordained
of God to be effectually called in time, and to be glorified in eternity :
Now the gifts and calling of God are (faith the Apoſtle) without repen-
tance, àµeraμénne, fuch as God never can or will repent of. There is a
neceffary connexion between every Decree of God, and its full execution
and performance: all the powers of Hell are not able to break by force,
nor all the fubtilty of the Jefuites of Rome able to diffolve or untie by
skill, that ftrong and neceffary connexion of all thofe links of that Golden
Chain that is drawn forth in that fore-quoted Rom. 8. 29, 30. Fore-
knowledge, or Election, Vocation, Juftification and Glorification, are
infeparably conjoined; fo that whoever hath hold of one of them, hath
hold of all; and he that knoweth one, knoweth all. The Apoftle in Rom.
9.11. doth fully affert that God did exercife Sovereign_difcriminating
Grace in his eternal Decree of Election; and withal he declares the im
mutability and unchangeableness of that Decree: mark his words: The
Children (faith he) not being yet born, neither having done good or evil,
that the purpoſe of God might stand, not of him that works, but of him
that calleth, it is faid, The elder shall ferve the younger, &c. God's
purpoſe muſt ſtand, r, muft remain fteadfaft, as Beza, or confirmed,
as Caftalio tranflates it: The Decrees of God are compared to Moun-
tains of Brafs, Zech. 6. 1. unremoveable, becaufe fituate in the eternal
Will. Confider the expreffion ufed by Samuel, 1 Sam. 15. 19. The
Strength of Ifrael will not lye nor repent, for he is not as man that he
Should repent, God is ftrength it felf, and able to preſerve all his De-
crees made in eternity: the y tranflated ftrength, may alfo be tran-
flated eternity or victory; intimating the victorious power that accom-
panies eternal Decrees. See Aug. Confeff. Lib. 1. Cap. 6. God loves
with
2
Serm.XVIII. The certainty of the Saints perfeverance.
635
with an everlaſting love, Jer. 31.3. and he works with an invincible
power, Ifai. 14. 27.
.
Secondly, I argue from that special knowledge that God hath of all Arg. God's
2
thoſe that he hath built favingly upon the right foundation, the Lord knowledge of
Jefus Chrift. God is no fooliſh Builder, to lay the Foundation, and the election a
ground of perfe
not carry on the Superftructure; and this is the Apoftle's own Argu-
ment, for the perfeverance of Saints, in 2 Tim. 2. 19. where the Apo-
ftle having obferved the Apoftacy of fome non-elect perfons, adds, Ne-
vertheless the foundation of God ftands fure, having this feal, The Lord
knoweth who are his. Amongst many other ufes of a Seal, this is one,
that it gives ground of affurance: Now the Apoſtle therefore uſeth that
expreffion of God's knowing of his, that from the confideration there- 2 Cor. 3. 11-
of, Believers might have greater confidence, that they being God's
Husbandry, and God's Building, God will never fuffer them to be re-
moved, and that becauſe he knows them; which phrafe fignities theſe fix.
things.
I. To jove.
#
1. That God did fore-know them, fo the word is uſed, A&t.15.18. For God to.
Known unto God are all his ways from the beginning of the world, i. e. know, figniste
God did from eternity fore-know and decree whatever fhould in time know, A&t. 155 ·
come to paſs: now this is a ground of the Saints perfeverance, viz. That 18.
God did fore-know the elect, or decree that all thofe that he ſhould ef-
fectually call, ſhould be justified, fanctified, and perſevere unto Glory, as
I have already fhewn from Rom. 8.
סגלה
2. To know, fometime fignifies to own in a peculiar manner, fo A- 2 Peculiarly to
mos 3.2. God ſpeaking to his people Ifrael, faith, That he knew them own. Amos3.27
above all the families on earth. God knew Egypt, and Babylon, and
Moab, and Edom, but he did not know them to be his peculiar people Deut.26.24
above others; but fo he did know Ifrael. Thus thofe that God hath
elected, and effectually called, God knows them as his fegullab, his pe-
culiar people, and this is a Seal that they fhall perfevere.
3. To know in Scripture, fometimes fignifies for God to approve of 3. To approve
and to delight in, Pfal. 1. 6. The Lord knows the way of the righteous of, and delight
God knows the way of wicked men, but fo as to curfe it,it fhall perish, but in, Plak. 1 6.
God knows the way of the elect, and of thofe that are effectually called,
fo as to approve of it, and delight in it; and this is a Seal, affuring
them that they ſhall not perish, but perfevere in their way to Glory.
and take care
of, joh.10 273-
4. To know, is to oversee and take care of, as a Shepherd knows his 4. To over (es
Sheep, fo. Job. 10. 27. My Sheep bear my voice, and I know them, that
is, I take care of them: Chrift is fuch a Shepherd as he himself de-
fcribes, that if he hath a hundred Sheep, and one of them go aftrey, be Luke 15, 4,5›
leaves the ninety and nine, and goes after the loft Sheep till he find it
And this is allo a ground of a true Believers perfeveranse, that if
through non-attendance, or inanimadverfion, or through the violent
perfecution of roaring Lions or Wolves they tray from the Fold, yer:
Chrift reduces them again...
56 Fou
655
The certainty of Saints perfeverance. Serm. XVIII.
1
s. To deliver
5. To know, is to deliver from, or at leaſt to ſupport and fuccour in
from, or to fur afflictions, trials and temptations, Pfal. 37.7. I will be glad (faith
cour and Support David) and rejoice in thy mercy, for thou hast confidered my foul in trou-
ctions and tem- ble, and haft known my foul in adverfity: that is, God did both ſupport
him in affliction, and deliver him from it in his own time. 'Tis an af-
furing Seal of the perfeverance of Believers, that God will not Suffer
1 Cor.10.13. them to be tempted above what they are able: or else with the temptation
will make a way to escape, that they may bear it.
ptations,
Pfal.57-7-
K. To teach and
nftruct, to en-
lighten and in-
form, Gal.4.9.
Hence it becomes
Laftly, for God to know fometime, is as much as for God to teach.
and enlighten; ſo the Apoſtle uſes the phraſe, Gal.4.9. How is it, that
after you have been known of God, ye turn again to weak and beggerly ele-
ments? The Galatians had been taught of God, but feducing Teachers
would have brought them to join Jewiſh Ceremonies with Gofpel-Wor-
ſhip; now the Apoſtle wonders at the very thought of fuch a thing, up-
impoffible to de- on this very account, viz. becauſe they were known of God, i.e. favingly
ceive the elect, enlightened by him. 'Tis a moft affuring Seal of perfeverance, to have
Matth. 14.24. been rightly enlightened by the Spirit of God, which is here called, a
being known of him: fo that you now fee the Saints perfeverance groun-
ded, as in the first place upon God's election, fo fecondly upon his
knowing of Believers in a special manner.
3 Arg. Perfer
derance ground-
ed upon the ve
vity of God's
Covenant.
Jer. 32 40.
The mercies of
God's Covenant
are both to
and và mù,
fure and holy
Conceffions, fo
Sept. tranflate
Ilai. 55.3.
The third Ground of a true Believer's perfeverance, is from the na-
ture of God's Covenant. Perfeverance is one Article of the New Cove-
nant that God hath made with the elect, the terms of which are thefe :
I will, faith God, make an everlaſting Covenant with them, I will not
turn away from them to do them good, but I will put my fear in their hearts,
and they shall not depart away from me. God hath abfolutely engaged
that elect Believers fhall not depart from him, that is, not finally, be-
caufe in an effectual call he will put his fear into their hearts; they may
wander, but not depart; they may in fome acts deviate, but they ſhall
not be backfliders in heart; and the reafon is, becauſe though there may
be a tendency in them to turn away from God, yet God ftands engaged
not to turn away from them: hence that expreffion of God to the Pro-
phet, They fay, if a man put away his wife, and ſhe go from him, ſhall
be return to her again? ſhall not that Land be greatly polluted? but thou
haft played the harlot with many lovers, yet return unto me, faith the Lord.
God will not permit that to be done by men, which he may do bimfelf
in this cafe; and the reaſon is, becauſe God can purge an adulterous
heart, which it is not in the power of man to do: rather than the Mar-
I have seen his riage-Covenant between Chrift and a Believer thall be diffolved, God
fins, and I will will put forth his mighty power, to make and keep the hearts of Believers.
heal them, Ifai. faithful and loyal to him. What a clear and full promife of perfeverance
is that alfo revealed by Chrift, in Joh. 10. 27. My sheep hear my voice, I
know them, and they follow me; I will give to them eternal life, they
Shall never perish, neither shall any man pluck them out of my hand? Both
the Father and Son ftand engaged by promife to preferve elect Believers
Jer.3.1.
God faith con-
cerning his peo-
ples fin, as be
faid of Ifraels,
57.18.
Joh.10.27.
·
1
unto
5
Serm.XVIII. The certainty of Saints perfeverance.
657
I
unto life. Another expreſs promiſe of perfeverance we find in 1 Cor.
1.8.9. He shall confirm you to the end,that ye may be blameless in the day of
our Lord Jefus : God is faithful by whom ye were called unto the fellowship
of his Son Jefus Christ our Lord. All thofe that are called have the pro-
mife of a most faithful God to preſerve them blameless, even to the day
of the Lord, and therefore they ſhall perſevere.-
Son.
10
A fourth Ground of their perfeverance is the ftability of the Cove- 4 Arg. From the
nant of Redemption, or the certain performance of every promise made nature of the
mutually between the Father and the Son, between the Lord of Holts and Covenant of
the Branch, when the Council of peace was betwixt them both, mentioned Redemption, and
the mutual pro-
in Zach. 6. 12, 13. When the Father and the Son agreed about the Re- mifes made be-
demption of faln man, there were many Articles of this Covenant and tween the Fa-
Council of peace mutually confented unto, fome of them relating to the ther and the
work of Redemption it felf, others relating to the reward of the Redeemer,
as you may read in Ifai. 53. Now this was one promiſe which the Fa-
ther made unto the Redeemer, viz. That he ſhould not die in vain,
but that he ſhould fee of the travail of his ſoul, and ſhould be fatisfied,
Verf. 10. Now should true Believers finally fall, Chrift Jefus ſhould
not attain that fatisfaction which is here promifed. The Mother is
not fatisfied with an abortive birth; nor would the Hebrew women have
been fatisfied if their children had been murthered as foon as born;
neither can Chriſt be willing that thofe for whom his foul was in agony
ſhould finally perish: The end of Chrift's fufferings was not only to
bring forth fons unto God, but alſo to bring those fons unto Glory: Now
ſhould Chrift fall fhort in this latter work; firft, he could not (according
to the Author to the Hebrews) be a perfect Captain of Salvation: For
it did become him for whom all things, and by whom all things are, in bring-
ing many fons unto glory, to make the Captain of Salvation perfect through
Sufferings, Heb. 2. 10. Secondly, Chrift could not be able in the day
of Judgment to fay as it follows, Verſ. 13. Behold, I and the children
which God hath given me. But Chrift is a perfect Saviour, and will at
that great day fay to God as he doth in John 17.6, 12. Thine they were,
and thou gavest them me, and they have kept thy word: I have kept them,
and none of them is loft but the fon of perdition. In which words there is
not only intimated a Covenant, and an Agreement between the Father
and the Son about the Redemption of the elect, but there is alfo expreffed
in them the faithful difcharge of the mutual agreement on both fides; fo
that not one of thoſe that were God's by election, and intrufted in
Christ's hand by donation, ſhall be log: Judas was therefore a fun of
perdition, becauſe given only externally, and not eternally into Chrift's
hand.
}
;
prayed that they
The fifth Argument I fhall ufe is this, If Chrift did pray while he was 5 d. Becanje
on Earth, and doth now intercede in Heaven; that all the elect (who chiff bash
are effectually called) may perfevere; then they fhall perfevere: The might perfever?,
Ground of this Argument you have in John 11. 42. where Chrift tells
11.42
Kkkk
us.
}
558
The certainty of the Saints perfeverance. Serm.XVIII.
Ste Amefii
Hag.
us, that the Father did hear him always: fo that if I prove that Chrift
hath prayed for the perfeverance of Believers, I fhall thereby prove their
certain perfeverance. I befeech you therefore confider a few Verfes of
Coron Colloq. the 17 Chapter of John, and you will find that in Verfe 9. Chrift ex-
pretly tells us, that He did pray for all the elect, and for them only;
and Veife 11. he tells us, that perfeverance was the very matter of the
petition which he put up, Holy Father, keep them through thy Name;
and Verfe 15. he explains how he would have them kept, namely, from
the evil, or from all evil. And left any one fhould fay that this prayer
was made only for fome few that were then called, Chriſt adds, Verf.20.
that he prayed for all that ſhould believe, or be effectually called at any time
after; and as perfeverance was fundamentally petitioned for, fo Chrift
(upon that Foundation) doth carry his petitions higher, for Verſe 21.
he prays for them that they might attain a higher degree of union with
himſelf, and Verſe 22. that they might attain a likeness of glory with
himſelf; and Verſe 23. that they might attain to be loved, as he himſelf
was loved of the Father. Now if all theſe petitions which Chrift made
for all the elect fhall be infallibly granted, (as 1 have proved they fhall
from Chrift's own words) then it doth neceffarily follow that all the
elect ſhall perſevere unto glory. And yet I fhall add one thing more for
a farther Confirmation of this Argument, viz. That as the perfeve-
rance of Believers is fecured by the prayer which Chrift made for them
when he was on Earth, fo they are yet more fecured by the interceffion
Eis Tò avtenis. that Chrift makes for them now in Heaven. The Author to the He-
Petrus negans brews doth moſt fully prove that Chrift is able to fave to the uttermost all
Chriftum that come to God by him, (which he ſhould not be, if all true Belie-
non perdidic
fidem,fed pec- vers ſhould not perfevere to glory) by this ftrong Argument, Because he
ever lives to make interceffion for them: as he prayed on Earth, ſo he prays
ejus confeffio- in Heaven, and will ever live to pray for them. I conclude this Argu-
Lap. in Exod. ment thus: If Chrift's prayer were effectual to keep Peter from final
falling, and to raiſe him up when he had fallen foully; if it kept the
babit of his faith from failing, when it failed in the act; upon the fame
account the faith of every Believer is certainly fecured (as to its principle)
by the prayer which Chriſt did make for him on Earth, and now makes
for him in Heaven.
cavit centra
hem. Cor.
30..V.5.
6. From the in-
kabitation and
noperation of
the Spirit.
1 Cor.3.16.
!
My laſt Argument for the Saints perfeverance fhall be taken from the. -
conflant inhabitation, and powerful inoperation of the Spirit of God in
and upon the hearts of true Believers: Believers are the Temples of the
Holy Ghost, and God lives in them, and walks in them. The Spirit in-
2 Cor.6.16. fufes Grace, and he alfo actuates Grace in them, and this preferves and
keeps them from falling. Not the Grace wrought, but the Spirit working:
Grace, doth preferve Grace. Every prudent perfon will fecure the
place of Habitation; the Spirit of God dwelling in Believers, &c. doth
Super-intend their minds by a conftant inspection over them: Chrift_af-
Joh.14.16,17. fures Believers, That he would pray the Father, and he should give them
another
1
Serm.XVIII. The certainty of the Saints perfeverance.
·639
*
Coesioduspre
to are
is
another Comforter that should abide with them, viz. even the Spirit of
truth that ſhould dwell in them. If the Spirit of God abides and dwells
in Believers for ever, then they cannot finally fall: The work of the
Spirit in Believers is an abiding work, or an abiding anointing; it See Gregorius
abides in them, and it cauſes them to abide in God. In the great work de Valv, in
of Regeneration, the Spirit doth infuſe radicated and fixed habits of primam fe-
cundæ Aq. q.
Grace, and it works ſuch a principle as continues and abides for ever: 3.
Hence it is called an incorruptible feed, 1 Pet. 1. 23. and a remaining
feed, 1 John 3.9. Moreover, the Spirit of God is faid to eſtabliſh Be-
lievers unto Salvation, in as much as it is given as a feal, and earneſt
thereof into our hearts, according to 2 Cor. 1. 22, 23. Now he that esta-
blifheth us with you, and hath anointed us, is God, who hath fealed us,
and given us of his Spirit in our hearts. Obferve here, firft, that all
true Believers are confirmed and eſtabliſhed, and therefore they fhallsdíœus į půjĵ.
perfevere: fecondly, that the way of God's eftablishing them is by God's
pouring upon them a holyUnction,or the anointing of his Spirit: thirdly,
that this anointing gives fecurity in the nature of a Seal, and an earneſt;
a Seal both obliges the Infurer, and alſo manifefts the Affurance; an
earneſt doth ſo much alfo, and more, for it implies alfo fomething gi- perfolita Ec-
Pars præti.
ven in prefent poffeffion: God working true Grace by his Spirit, fecures za in loc.
us of Heaven as he fecured Ifrael of Canaan, by giving them Efcol, fome
Clufters of Canaan's Vineyards in the wildernefs, which was a kind of
Livery and Seizon, as when poffeffion of an Eſtate is given by a Twig
or Rod. God's giving of his Spirit is called his giving of the first- Aragy in of
fruits, Rom. 8. 23. thereby indicating our affured full Harveft, where-
of this is an actual part: all thofe muft needs be affured of Glory, who
have a poffellion of Grace; and this feems to be the Argument of the
very Text, viz. If ye do theſe things ye fhall never fall; why? becauſe
hereby an entrance shall be adminiftred to you into the Everlasting King-
dom. Poffetlion is the beſt affurance, 'tis eleven Points; now by the
Spirits indwelling in Believers, they have a kind of prepoffeffion of
Glory.
'Afpucar eft
Trúpa.
2 Pet. I.
It remains now only that I fpeak to the fecond general Propofition is 4 Believers
2 Gen. Prop.
included in the Text, That it is the duty of every Believer to give all dili- duty to give di-
gence to make his calling, election and perfeverance fure. This Propofi- ligence to make
tion being of the nature of an Inference drawn from the former Pro- bis calling, &c.
ad habendam
polition, and being alfo rather matter of practice than of controverſie, fure.
I ſhall but briefly, and by way of Application ſpeak unto it: yet here
alſo the great Goliah of the Philistines ftands in our way; for when Bel-
larmine is no more able to maintain the impothibility of attaining affu- Nemo tenetur
rance, he then retreats to this fecond redoubt, and tells us, that no man hanc certitu
is bound to gain this affurance, although perchance he might poffibly dinem,etiamfi
attain to it if he would labour after it. I muft with as few words as forte polit
may be drive him out of this hold, and we ſhall draw towards a con- habere, Bel.
clufion. I ſhall therefore prove, that it is a Believers duty to give dili- lib. Juft. s.
Kkkk 2
gence
Cap.3.
660
Serm. XVIII.
'Tis the duty of true Believers
?
Nccclfirare
pracepti.
Heb.6.11.
2 Cor. 3.5.
Gal.4.6.
Luke 10,10:
Nch. 8.10.
fitate medii,
gence to make his calling, election and perfeverance fure, from a double
necefity incumbent upon him.
1. 'Tis a Believers duty from the neceffity of the command: there
can be no plainer or more exprefs command than the words in theText;
and a parallel place with the Text is that of the Author to the Hebrews.
We defire (ie. in God's Name we require) that every one of you do
fhew the fame diligence to the full affurance of hope unto the end.
Brethren, I might have uſed it as a ftrong Argument for the poffibility
of attaining affurance, becauſe God hath fo ftrictly enjoined us to effect
it: for nemo tenetur ad impoffibile, that no man is bound to impoffibili-
ties, is a true Rule, taking it of natural impoffibility. Now there is no-
thing more clear than that we are bound to endeavour after affurance,
by virtue of God's precept, which is fo full as that many other duties
are therefore enjoined becauſe they are neceffary means for our attaining
affurance. Thus we are commanded, 1. To fearch. the Scriptures;
2. To fearch and try our ways; 3. To fearch and examine our hearts.
The end of all this fearching of the Word as the Rule, and of our hearts
and lives, as the things to be regulated by the Word, is but that we
might come to an affured knowledge of the agreement or diſagreement
that is between them.
2. Many duties are enjoined Believers, becaufe 'tis fuppofed diligence
hath been given, and affurance thereby attained. Such as thefe a Be-
liever is commanded, 1. To come with boldness and humble confidence
to the Throne of Grace. 2. To rejoice in the Lord always. 3. To'
give God glory by believing. 4. To tell others what great things God
hath done for their fouls. 5. To comfort one another, and ftrengthen
the faith of one another; all which duties are commanded, becaufe the
attaining of affurance is firft commanded, and that first command is fup-
pofed (by theſe other commands) to have been obeyed: for no man
can come in the Spirit of adoption, and (with a filial confidence) cry,
Abba, Father, who firft knows not himſelf to be a fon by the image he
bears. No man can rejoice in the Lord as he ought to rejoice, till he
knows his name be written in Heaven, becauſe the Law of God is writ-
ten in his heart. How can a Captive triumph, or a Man in Chains
dance? How can an Hebrew-fong be fung in Babylon, in a ftrange Land?
Again, when it is required that we ſhould live in perpetual adoration
of Divine Goodnefs, and in admiration of Free Grace, and that we
praife, and blefs, and magnifie the Name of God, giving him Glory by
believing, this ſuppoſes that we do believe, and alſo that we know we do
believe: For 'tis the joy of the Lord that gives us ftrength to do his
Will, and doth enlarge our hearts to ſpeak good of his Name.
2. Diligence is The fecond Argument, proving it the duty of Believers with dil-
neceſſary,necef- gence to endeavour after affurance, is, becauſe this diligence is neceſſary
neceffitate medii, as a neceffary means. Here I defire you to confider
thefe two things: 1. That diligence is a neceffary means for attaining
affurance.

Serm.XVIII. to give diligence to attain affurance.
661
affurance. 2. That affurance is a neceffary means for the effecting
fome ends which we are bound to accomplish; but are fuch as with-
out a certain knowledge of our intereft in God, they are not poffibly
attained.
1. Diligence is a moft proper and neceffary means for attaining affu- 1. Diligence a
rance. Faith of adherence (as one fays) comes by bearing, but Faith means to gain
of affurance comes not without doing. In God's giving firft Grace, we affurance.
are truly paffive; but before God caufes all Grace to be in us, and to
abound, he makes us active and diligent: both in the direct, act of
Faith and alfo in the reflex act of it, it may be faid, that adi agimus,
we act being acted; yet there is fome difference between our living,
and moving, and having our being in God: for as the Child ows the
first principle of its life wholly to God and its Parents, wherein 'tis
wholly paffive in it felf, but (afterwards) the exercife of thofe princi-
ples depends upon God's enabling of the Child to put forth thofe acts
that properly flow from a vital principle; fo firft-principles, or the ha-
bits of Grace are (as I have already fhewn) infufed by God alone, but
the acts and exercife of Grace are from God's concurfe with our faculties
and powers. We are bidden to work out our Salvation with fear and 2 Pet.2.1 z.
trembling,, notwithſtanding it be moft true that God works in us both to
will and do of his own good pleasure. You fee a juft acknowledgment of
God's Grace may be conjoined with a clear revelation of man's natural
power before converfion, and of a Believer's moral power after regenerati-
on, and both of them enforcing and engaging unto the greateft dili-
gence, even from their conjunction and concurrence: for thefe things
are very harmonious in themfelves; 'tis man's ignorance or peevishness
that divides the things that God hath conjoined. Acknowledgment of
Free Grace in its power, efficacy, and difcriminating prerogative, when
duly confidered, doth moft effectually put us upon diligence. Men can
eafily reconcile thofe two Texts, where in one place 'tis faid, the band Prov.10..
of the diligent makes rich; in the other, the bleifing of God maketh Prov. 0:2.
rich; men underftand thefe things as they concur in natural things, I
think they might as well be underftood as relating to fpiritual riches, Col.2 2.
riches of affurance, diligence with God's bleifing being a proper means
for gaining affurance.
attain more
2. Affurance is a moft proper means for the more fpeedy attaining 2. Affante a
many excellent ends, which without it are moft difficultly accomplished: proper means
and here I might enumerate many particulars; for indeed there is helps to
fcarce any one act of Grace that can be (in any meaſure or degree) fo grace.
well exercifed by a perfon ignorant of his fpiritual eftate, as by him who Non expedit
knows that relation which he stands in to God, neither is any duty fo ut homines
well performed before affurance, as after that God hath fealed to a Be- certitudincm
liever the pardon of his fin. But I muft mention only fome confequents pria ordinarie
de gracia pro-
of affurance, fo many as may ftop the mouth of that Rabfbeka, Bellar- habeant. Bell.
mine, whofe laft Argument againft affurance is this, That. tis not conve- lib.3. de Juf
d:
nient
cap
662
Serm. XVIII.
Tis the duty of true Believers
Aas Is
1 Joh.3.6.
Tit. 2.11.
nient that men attain to affurance ordinarily of the truth of Grace
in their hearts; and his reafon is, becauſe it tends to careleffness and
floth. And Petrus a Soto faith, That it is not only most humble, but most
fafe to doubt of the Grace and favour of God. For Confutation hereof,I fhall
inftance in three effects or confequents of true affurance, which are of
great import,but are difficultly obtained by thoſe that want affurance.
1. A more compleat Victory over the actings of remaining fin and
corruption; this is much furthered by affurance. 'Tis with Believers
as it was with the Ifraelites, they bowed down under the Oppreffion of
Egypt fo long, as they defpaired of deliverance; but when God had affu-
red them of his love and favour, and had given them a promiſe of bring-
ing them forth from bondage, a new fpirit immediately came upon them,
and they fuddenly vindicated themſelves from flavery: they caft off
their Oppreffors Yoke, and went forth to liberty, not leaving one hoof be-
hind them. Thus defpondent perfons, (who nourish their own fears)
like Iffachar may couch down between theſe two burthens, 1. fight of
guilt, 2. and fenfe of ftrong corruptions; but when Gofpel-grace ap-
pears, and a fight of the fouls intereft in the strength and power of
Chrift is once manifeft, preſently the foul lifts up its head, and breaks
this yoke off from its neck, and bids defiance to its old lufts, and goes
forth conquering and to conquer. Our Adverfaries do indeed fpeak evil
of the things they know not, and becauſe they want this experience,
that affurance doth moft effectually purifie the heart; and are ignorant
that he that hath the moft affured hope, does moft induftrioufly defign to
purifie himſelf as God is pure: therefore they blafpheme this moft facred
Truth; they deny Scripture; and (were it not for thame) would ac-
cufe Chrift and his Apoftles (Peter and Paul) for Libertines, as the
Pharifees fometimes did. But was it not Chrift's common method, firſt
to ſay to afflicted fouls, Your fins are forgiven, and then take up thy bed
and walk? And again, did he not first fay, Thou art made whole,
and then faid, fin no more? Chrift's opinion (or rather his certain
knowledge) was this, that the fenfe of forgiveness was the moſt potent
principle of love and obedience; Chrift tells us, that Mary Magdalen
therefore loved much, because much was forgiven her. If Paul underſtood
any thing of Goſpel-principles, it was his Doctrine, that the more clear
the Grace of God doth appear, the more effectually it doth teach to deny all
ungodliness and worldly lufts, and to live foberly, righteously, and bolily
in this prefent world. Our Adverfaries forget that affurance is attain-
able by none but true Believers: now 'tis impoffible that true Believers
fhould turn the Grace of God into wantonnefs. We affirm, that this
new name, and the white stone, is never given to any but thoſe that are
partakers of the new nature, to fuch as are regenerate. God first prin-
ciples. the heart with holiness, and then fmiles upon it; and for a holy
perſon to know that he is fo, can be no occafion to difobedience. I ask,
Who is more obliged, or who feels the obligation to obſervance moſt co-
gently?
1
Serm.XVIII. to give diligence to attain aſſurance.
563
}
metuant cap-·
gently? The Son who knows his near relation, and knows his Father
loves him; or the Servant that hath great reafon to doubt thereof? God's
Spirit feals none but thoſe it hath in meaſure fanctified; neither would
God reveal his love, but that he knows the conſtraining power of it. Fear
is a weak and impotent principle, in compariſon of love: the Apofile
faith, The Law was weak; the terrour of its curſe weakened and infeebled Rom. 8:5,
the hands of thofe that should have obeyed it: but the Gofpel-Declara-
tion of Grace is mighty and prevailing, becauſe it comes in the power of
love.. Terrours may awaken, love enlivens: terrours may almoſt për-
Swade, love over perfwades. Felix may tremble, and remain unconver-
ted: Zacheus hears of certain Salvation, and makes hafte to come down, Oderint dum
and receives Chrift gladly. Legal terrours may move affections, and not be divided..
Storm the paffions; but they make no change upon the will, and there-
fore there is no faving or through work effected; (as when a party of
Souldiers only ſtorm the Out-works of a Gariſon, they are foon again re-
pelled) but the Gospel takes the heart, the main Fort, upon friendly
Articles, and voluntary furrender, and the foul becomes a moft willing
tributary and ſubject to its new Governour. Fear may force and offer
violence, and commit a rape upon the heart, but can effect no Contract
or Marriage-Covenant, for that is wrought only by love, and that in its
clearest evidences and manifeftations. Tis true, the Papiſts (who are
great enemies to Marriage) will here be ready to object, that often-
times affections cool after Marriage, which were ſtrong before, and fo
it may happen after a Believer's knowledge of his intereft in Chrift.
immerito qui
amatur fine-
fe amatum fu- ·
I anfwer, that the Apoftate Church of Rome (to which the Spirit of Amat ille non
God gives the title of the great Whore, and of the Mother of Fornica-
tions and Adulteries both Spiritual and Civil) doth much delight to calt merito:
all the blemiſhes (they can) upon the ſtate of Marriage, civilly or fi- Amat fine fine
ritually confidered; but more innocent perfons do know, that interet qui cognofcit
did never leffen love, nor the knowledge of intereft abate affection, but iffe a princi-
rather increaſe it: all perfons find that relation hath a ftrange influence pio, Ber. ep.
upon men's minds to endear thofe objects that might otherwife be but 107.
little taking. Sure I am that a Believer's knowledge that his beloved is
bis, and he is his beloveds, is found by experience to lay the moft strong
and cogent Obligation upon him to loyalty and faithfulness unto the
the Lord Jefus: for, as to him that believes, Chrift is precious; fo, to
him that knows he believes, to him Chrift is fo much the more precious,
even the chiefeft of ten thoufand.
2. As affurance furthers our love to Chrift, (and fo gives power over 2. Victory over
fin) fo it gives ftrength to overcome the world, and all the temptations of temptations of
it, of what kind foever, be they either, First, on the right band, viz, the world.
the fimiles, flatteries, allurements and inticements of the world; Affu- and
1. On the right
rance of an intereſt in God very much facilitates our conqueft over all
thefe. The fore-fight and profpect of Heaven, carries the foul fo high
in its contemplation of Glory, as when it looks down upon worldly en-
joyments,
664
Serm. XVIII.
'Tis the duty of true Believers
Heb.11.23.
Aug. lib. Con-
feff. 3. quam
fuave eft de-
liciis hifce ca-
rere, &c.
2. Temptations
on the left hand.
2 Cor.4.16.
Heb.10.34.
Viger apud
nos fpei im-
mobilis virtus
& firmitas,&c.
St. Cyp. Ser-
mone de pa-
tientia.
3. Over the fear
of death.
Heb.2.15.
joyments, they appear fmall, little, and very inconfiderable. Mofes,
after God had affured him of his love, and had caufed his Glory to pafs
before him, how did he fcorn to be tempted with the bait of being rec-
koned and accounted the fon of Pharaoh's daughter? He refused to be
called the Son of Pharaoh's daughter, and chofe rather to fuffer affliction
with the people of God, than to enjoy the pleaſures of fin that are but for a
feafon, efteeming the reproaches of Chrift greater riches than the treafures
of Egypt. Whence arofe this bravenefs and true greatness of mind?
The Text tells you, He had respect to the recompence of reward. He knew
the reward was great, and his title to it good. St. Augustine tells of
himself, that after he had attained affurance of God's love and favour,
he was fo raviſhed therewith, as he could not but cry out with a holy
exclamation, Oh how fweet is it to be without the worlds fweets, fince I
enjoy all Sweetnefs in God! Thofe things that once I was afraid to lofe,
now let go, and want with joy, becaufe bereby I enjoy thee the more.
I
2. As to temptations on the left hand, viz. The worlds frowns,
threats and perfecutions, how little doth an affured perfon regard them?
they are all now accounted and confidered as light and momentary affli-
Etions, becauſe they are known to work a far more exceeding and eternal
weight of glory. We read of true Believers that endured the ſpoiling of
their goods with joy; to fuffer with patience to fome is very hard, but
to others 'tis joy, even when they fall into divers temptations; but who
are theſe? the Spirit of God tells us, that they are thoſe that know with-
in themſelves; mark, within themſelves, (i.e. by inward evidences,
and the teftimony of the Spirit witneifing with their ſpirits) that they
have a better and more enduring fubftance in Heaven; thefe can both
forego and undergo cheerfully whatever God requires of them. Ex-
cellent is the faying gf St.Cyprian; There lives in us, faith he, the strength
and power of an immoveable faith; and hence it is that amongst all the
ruines of this tumbling and rolling world, our mind bears up, and our pa-
tience always triumphs, becauſe our fouls are fure and fecure in reference
to the eternal love of God.
3. Affurance of our Salvation procures Victory over the fear of death.
Old Simeon with Chriſt in his arms could pray for a difmiffion bence. He
that hath gotten good evidences in his bofom, and the Spirit's testimony
of the pardon of his fin fealed upon his Confcience, will join with Si-
meon in this his petition. Until affurance be attained, 'tis impoffible
but that men ſhould all their lives long be kept in bondage through the fear
of death: but an affured perfon can wiſh for death, and fay with Paul,
See 2 Cor.5.1. Cupio diffolvi, I defire to be diffolved. Affurance carries the foul to the
I know that if
this earthly Ta-
top of Pisgah, and from thence a Believer (as he hath a general view of
bernacle were
the whole Land of promiſe, ſo by the eye of an affuring Faith he) is
diffolved, we able to efpy his own lot and portion in Heaven and Glory; and can he ·
have a building be unwilling to go through Jordan (or the Chanel of the Grave) to
of God, eternal to take poffeffion thereof?
to take poſſeſſion thereof? As the least degree of true Faith takes away.
in the Heavens.
the
1
1
Serm. XVIII.
665
to give diligence to attain affurance.
¿
the fting of death, becauſe it takes away guilt; fo Plerophory of Faith
breaks the very teeth and jaws of death, by taking away the fear and
dread of it. When Evidences of an Eſtate are once fealed and atteſted,
men are not afraid of that Turf and Clod, which (whilft it defiles their
hands) gives them Livery and Seizon of large Revenues. When a true
Believer knows his intereft in thoſe eternal Manfions of Glory to come,
he is not troubled that his Cottage of Clay muft firft be pulled down:
The nature of death to a Believer is quite altered from what it was, and
it ſeems to be another thing (in his prefent apprehenfion) differing
much from what he once thought it to be. It once appeared only the wages
of fin, but now it appears as the reward of patience: It was once thought
the beginning of forrow, but now the end of fin, and the confummation
of grace. To a defpairing perfon death appears like a grim Sergeant
haling to priſon; to an affuring perfon it acts the part of a Master of Ce-
remonies, who introduces Foreigners into the prefence of the great King.
Death holds forth a Crown to an affured perfon; it holds forth an Ax
to a deſpairing perfon; fuch a change doth affurance make. I shall
therefore add no more but the words of Cyprian, who difcourfing of Cyprian de
death, hath theſe words: Beloved, faith he, the Kingdom of Heaven is
begun already in us in joy and peace: there is no place left for fear, or
doubting, or ſorrow: he only can fear death, that is unwilling to go to
Chrift; and none can be unwilling to go to him, that know they shall reign
with him.
mortalitate.
Use.
And thus I have abundantly fhewn bow inftrumental affurance is for
the increase of fanctification, and obtaining a more compleat victory over
Sin, the World, and the fear of Death; and I have thereby confuted
Bellarmine's grand Argument againſt affurance, as if it tended to licen-
tioufneſs. The reft of his Objections and Arguments I have alfo fuffi-
ciently obviated; fo as I hope every confidering perfon will be able (from
what hath been ſpoken) to defend the truth, although the ftile (of ne-
ceffity) hath been more concife than might have been defired: yet I hope
thoſe that are intelligent will be fatisfied with the matter of Argument
therein contained, although I have been forced to abbreviate my Dif-
courfe. I muft make but little other Application, than, 1. To defire
you to change the Arguments by which I have proved the neceffity of di-
ligence, into Motives to put you upon the practice: 2. I fhall conclude
with fome neceffary Directions for the better attaining to affurance.
1. Give diligence to make your calling more fure in it felf, by adding in it (elf.
unto faith, virtues unto virtue, knowledge; unto knowledge, temperance, Vocatio etfi
and the reft of thofe Graces here mentioned by our Apoftle. Although certa fit, com-
primo& per fe
now your calling may be fure and faving, yet it may be more affured: the p'ementum
Promiſes were fure before Chrift's coming, yet he is faid to confirm tamen adhuc
them, and make them more fure, Rom. 15.8. A Believer, the more expectat
he grows in Grace, the more effectual is his calling made; and the more Cham'er Tom.
fure it is in it felf, the more easily may he attain to his affurance of it. 15.
LHI
The
↑ Direction,
make it more
and more fure
3. lib. 13. cap.
666
'Tis the duty of true Believers Serm.XVIII.
1
Luke 13.18.
Luke 15.4.
2 Direction,
make it fure to
your felves by
Special afſuring
graces.
Ένα παρακληθώ
U1
πλυτον το πληρο
N
The more effectual it is, the more visible and confpicuous always is a Be-
lievers call. Little Grace may be true Grace, but little Grace is next
to no Graces and therefore weak Grace is feldom difcerned: juft as thofe
Motes or Atoms (as they are called) which are ſmall particles of duft,
(and fly abroad in the Air) are true Bodies, but they are invifible Bo-
dies: thus while Faith is but as a Grain of Mustard-feed, it may be true,
but it will be hardly feen. When love to God is (as a ſmall park of
fire covered with a heap of afhes) fmothered with too great a mixture
of fenfual and carnal affections, it is not eafily diſcovered or found
without much ſearch: but Faith grown up to a Tree, and love blown
up to a flame, cannot be hid, for thus they render themſelves moſt vi-
fible and manifeft. That poor woman that had loft her sex, (her
Groat) was forced to light her Candle, and fweep diligently her house,
and to look long before the found it, becauf it was but a dram, a very
fmall piece; had it been a Talent, or Shekel of the Sanctuary, it would
have been more eafily found: Let the print be true and exact, yet if
fmall, 'tis often not legible, eſpecially to weak eyes: If you would at-
tain to affurance, labour to make your calling more fure in it felf, by
growing eminent in Grace.
2. Labour to make it fure to your felves, by attaining to, and living
in the exercife of thofe Graces that are properly and more especially affuring
Graces. The Spirit of God in Scripture hath declared that a Believer's
afſurance of Salvation depends upon the exercife of three affuring
Graces. I. II^neggogía ouviorus, a full affurance of knowledge and under-
ftanding. 2. egoela misos, a full affurance of faith. 3. Fanegpoeia of this,
a full affurance of hope.
1. A full affi-
1. Labour for full affurance of knowledge: When St. Paul is decla-
rance of know- ring to the Coloffians, how much he defired that the Believers of Laodicea
ledge, Col. 2.2. might have their hearts comforted and affured, he reveals the way of at-
anadian taining this, to be by attaining all riches of full affurance of understand-
avaks, eis zárta ing; which phrafe implies two things: 1. That all thofe things be
creias ouviotae known upon which a Believers affurance and comforts are built; and
is grow,&c. and thefe fundamentals are many: there are feveral (egzéμlux, or præ-
cognita, feveral) things must be foreknown and understood before affu-
rance can be attained; as, 1. You muft labour to know the way of Re-
demption and Salvation by the Mediation of Chrift. 2. You must know
the way of a perſons obtaining an interest in that Mediation; that is, you
muft know that Faith (effectually owning of Chrift as Mediator, and
deporting it felf towards him as fuch) doth by virtue of the New Co-
There is one venant obtain an intereft in that Mediation. 3. You must know by
more Funda-
what figns or evidences true Saving Faith may be diftinguished certainly
mental of aff-
rance than there from temporary and ineffectual Faith. 4. You must know that thele
is of falvation, certain evidences are found in your heart and life. 2. Full affurance of
- knowledge, implies a clear and diftinct acknowledgment of all thefe, with
reference to a Believers well-built and grounded comforts: Verba fenfus
41
C
Serm.XVIII. to give diligence to attain affurance.
669
f
& intellectus connotant affectum & effectum. Scripture-phrafes of fenfe
and knowledge, imply a fuitable affection; and alfo fuch effects as are
proper and agreeing: there muft not therefore be only a fpeculative noti
on, but alfo an influential and practical Application of this knowledge
for the founding of affurance thereupon: there muft not be only vis
but is not only knowledge, but acknowlegment, as it follows in
the fame Verſe...
Heb.10.22.
2. Labour for full affurance of Faith: Now this implies thefe four 2. Full aſſu-
things, (which I muſt but name, as in the former direction.), 1. La- rance of faith.
bour for full affent unto the truth of Gospel-revelation. 2. For full con-
fent unto Gofpel-method, terms, conditions and commands. 3. For full
dependance upon Gofpel-Grace. 4. For full experience of Gofpel-Obe-
dience, or the Qbedience of Faith All theſe are included in that full
affurance of Faith, wherewith the Apoftle exhorts Believers to draw near
to God, Heb.10.22. and every one of theſe acts of Faith muſt be attained
and put in practice before afſurance can be attained.
3.Full affe
of hope,
Hebold
3. Labour for full affurance of hope. And this fuppofes two things:
Firſt, an actual explicite confidering of the grounds of our hope, or a
laying a good foundation: all faving hope is rational and well-built.
Hopes Anchor (in a Believer) holds not by the ſtrength of a Spider's
Web, as the Hypocrites hope doth; but it holds by the firength of a
three-fold Cord, not eafily broken; it holds by the evidence of, 1. Te-
ftimony, 2. Senfe, and 3. Reafon. Bellarmine (fondly adhering to Duplex eft
the Philofophical definition of hope, and) departing from the Scrip- certitudo, al'a
voluntatis, alia
tural uſe and acceptation of the word hope, (which is the ground of
intelle&us: &
many errours in the Church of Rome) denies that reafon and hope can videtur non
confift together; and confequently denies alſo that there is any fuch poffe certitu
thing as full aſſurance of hope, but when he is urged with that plain dinem intelle-
Яus cum ſpe
Text in Heb. 6. 11. where Believers are exhorted to give diligence for at- convenire,quia
taining full affurance of hope, (which fuppofeth that a full affured hope quod fcimus
is in the firſt place built upon good evidence and proof.) The Jefuite nos habituros
in anſwer to this, doth most egregiously trifle, and doth nonfenfically di- non fperamus,
fed expe&a-
ftinguish between the certainty of the will in oppofition to the certainty mus, Bell. lib.
of the underſtanding; although every Tyro knows, that the mill is no 13. de Juft.
ſubject of certainty, nor can there be any certainty of mill separate from cap.11.
the certainty of the understanding: and yet more ridiculous is the Je-
fuites Argument, when he tells us, that what we have reafon to hope
for, we do not hope for it, but expect it: the folly of which diftinction,
between hope and expectation) I need not fay any thing further to it,
than to affure you, that the Apoſtle Peter was wholly ignorant of Bellar- 1 Pet.3.15.
mine's Logick, when he exhorts Believer's to be ready to give no
gì 7
ἐν ὑμῖν ἐλπίδΘ
vid, a reafon of the hope that was in them. Eut, Secondly,
the phraſe (full aſſurance of hope) fuppofes an actual building of our
hope upon theſe good grounds, or an actual conclufion from rational
principles, that we are pardoned, and ſhall be faved: 'tis one thing to
confider
1
668
'Tis the duty of true Believers, &c. Serm.XVIII.
rata funt
confider the grounds of fuch a conclufion, another thing to conclude
actually from thoſe grounds. Affured hope (as it is accompanied with
rational evidences, fo) 'tis accompanied with right uſe of right reafon
to draw the inference: weak hope fometimes (acts as Children will
Dicit fides pa- do it grants the premises, and yet denies the conclufion; but strong hope
is accompanied with a full power to infer the affured conclufion from
fpes mihi ifta thoſe affured premises, which thofe afore-named affuring Graces did lay
fervantur.Ber- down. Knowledge faith, Whoever believes, fhall be faved; Faith
nard.Serm.so. faith, Peter doth believe, therefore Hope faith Peter (hall be faved. And
this Hope is that which will never make aſhamed, becauſe hereby the
love of God is fhed abroad more abundantly in our hearts by the Holy
Ghoft given unto us, Rom. 5. 5. Let every man therefore thus prove his
own work, and then he shall have rejoyeing in himſelf, and not in another.
magna dicit
Gal.6.di
SER-
<
SERMON XIX.
Of Indulgences.
t
Heb. X. 14.
For by one Offering he hath perfected for ever them that are
Sanctified.
T
HE Apoſtle gives the Reafon, why Chrift hath now no more
Offering to make, no more Suffering to endure, For,] i.e. be
cauſe, by one Offering,] i. e. one in fpecie, in oppofition to the
four kinds of Legal Oblations before mentioned; and one in numero,
in oppofition to the repeating of them every year. q. d. By Chriſts once
offering of himſelf, he hath perfected,] i. e. all things are confummate,
there remains nothing to be done, for the fatisfying Divine Juſtice, and
our Reconciliation with God. Chrift hath once fatisfied, and that for
ever,] i. e. to the end of the World, and that which fhall be of value to
Eternity; plainly, Chriſt by his Death hath compleatly done the work
once for all, for them that are ſanctified;] i.e. either thofe that are fepa-
rated from the world in Gods Purpoſe and Decree, plainly, the Elect;
or them that are fanctified,] i.e. thofe that are renewed by Grace,and con-
fecrated to be Veffels of Honour unto God. In fhort, Chrift hath not fo
purchaſed Remiffion of fins, as to leave fome Satisfaction to be made by
themſelves, or others; No, he hath perfectly fatisfied for them, and per-
fectly expiated all their fins. Which if fo, then from this, as well as from
other Scriptures, fairly refults this Propofition: That,
Papal Indulgences are the worst of Cheats, and abominably injurious
to Chrift and Chriftians.
الدرب
+ Xxx
است
M
699
{
678
Serm. XIX.
of Indulgences.
{
'
a Voet.Sele&.
Se&.2.
My work here, is to rake in the very Sink of Papal filthinefs. There's
no head of Divinity that is not mischievously hurt by this putrid Plaiſter.
'Twas not without Gods fingular Providence, that the detecting the Pa-
geantry of that Flefh-pleafing Religion, began here; for herein their
Jeeming tender mercies are real cruelties.
To evidence what I affert, I fhall in my poor manner endeavour, 1.To
fhew you what the Indulgences are which we juſtly condemn: 2. The
unfound Hypothefes upon which they ftand: 3. Demoliſh the main
Thefis: And, 4. Raiſe fome profitable Inftructions above excepti-
on.
I. Let's begin with the Name and Definition of Indulgences, which:
difp. part fe- (to pafs by more than (4) thirty different Opinions among themſelves,)
cund.p.287. I fhall give you in Bellarmines own words; after he hath, like a wary
Champion, attempted to reconcile, or excufe his own diffenting party,
b Bellarm. (b) in the clofe of his eighth Chapter, he gives us this entire Definition,
Difput.Lugd.
viz. Indulgence is a judicial Abfolution from the Guilt of Punishment,
1599. Tom.3.
de indulgen. owing to God, in the penitentiary Court, given over and above the Sacra
lib.1.c.8.p. 24. ment, by the Application of the Satisfactions which are contained in the
Id.c.1.p.9. Treafure of the Church. He had before told us,(c) that the Church, and the
**
& Marc. Ant.
de Dominis,
de Rep. Eccl.
lib. 5.c.8. n.1.
e Fran. Turret-
tin.de Satisfac.
Chr.perfec.
p.330.n.24,
& fegg,
Schools, call Indulgences the Remiffions of Punishment, which often re-
main to be endured after the remiffion of faults, and Reconciliation ob-
tained in the Sacrament of Penance; which Pardons the Popes ufe to
grant, at certain times, and not without fome juſt and reaſonable cauſe,
out of their Fatherly gentleneſs, and condefcenfion towards their Chil-
dren, pitying their infirmity. This is his, and I'le at prefent wave any in-
terfering defcription. Let's then examine the Hypothefes of this profi-
table ftructure.
II. The unfound hypothefes (or fuppofitions,) upon which they build
this profitable Structure, are fuch as thefe: I'le name four of them:
1. That when the fault is pardoned, the punishment is not pardoned,
but there remains an Obligation to puniſhment, which is changed from
Eternal to Temporal, for which God muſt be fatisfied, either by patient
bearing his ſtrokes, or by undergoing the Penance injoyned by the Prieſt,
or by laborious works freely undertaken, ſuch as Prayers, Faſting, and
Alms; or by Indulgences.
Now the Quagmire-Foundation of this Diftinction may thus appear,
both by Teſtimony, by Reafon, and (which is more than both theſe) by
Scripture: I need but touch upon each, it being done more largely by a
betterhand; and therefore I will produce but one Teftimony, and that is of
the Archbishop of Spalatro: "In Pardon to diftinguish (d) between Fault
"and Puniſhment, fo as to feparate them, is a moft vain thing, and not
"to be admitted, eſpecially in refpect of God.
For reafons, "Tis against the Nature (e) of the thing, that there
"ſhould be Puniſhment where there is no Fault, take away the Caufe
"and the Effect muft ceafe. What Bellarmine faith, that the Houfe will
66
ftand,
:
Serm. XIX.
of Indulgences.
679
t
પ
CC
"ftand, when the Carpenter that built it is dead, doth not infringe what
- we affirm; for we fpeak here of a Meritorious and Moral, not of an
"Efficient and Phyfical Caufe. Wheras it is further faid, A King may
"pardon a Malefactor, and yet enjoyn him to make fatisfaction; I an-
«fwer, The King and the party offended are different perfons, the King
may not give away anothers right, we muſt not confound the Court of
"Heaven and the Court of Earth. I might adde, 'tis against the ordina-
❝ry manner of ſpeech, to fay a Judge pardoneth a Malefactor, whom he
punifheth. 'Tis againſt the Juftice of God to punish one fin twice. "Tis
"againſt the Mercy of God, to be reconcil'd to a finner, and to tor-
"ment him. But beyond all this, 'tis against the Practice of Chrift; what
«Temporal puniſhment did Chrift lay upon (ƒ) Mary Magdalen, upon fLuk.7.48.
"(g) the Paralytick, the (b) great Debtour.
'66
2. A fecond falfe hypothefis is this: One (1) Righteous man may fa-
tisfie for another, and there are fome that need no fatisfaction for them-
felves, and therefore theirs may go for others. e.g. If Peter faft for Paul,
then Paul need not faſt, but God pardons him the puniſhment, which
he ſhould have fatisfied for by fafting, &c. The groundlefnefs of this Hy-
pothefis may be thus evidenced.
g Mat.9.2.
Mat.18.24.
b
¿Voet. ibid.,
289.
de ver. pec.
rem.p. (mihi)
97, &c.
Jefus Chrift hath perfectly fatisfied for our fins, and therefore men
are not bound to fatisfie in part for themſelves; (k) Chrift is the Pro- k1 Joh.2.2.
pitiation, (1) our Redemption. (m) God was in Chrift reconciling the I Cor. 1. 30.
World unto himself, not imputing their trefpaffes unto them. I need name m 2 Cor. 5. 19.
no other Text than that I am difcourfing of: (n) By one Offering he hath nHeb. 10.14.
perfected for ever them that are fanctified. To fay, Chrift fatisfied, that
our Satisfactions might be accepted, and ours depends upon his, (a) this o Ant.Sadeel,
is to illude Scripture, q. d. Chrift once fatisfied, that we might alwayes
fatisfie, Chrift perfectly fatisfied For us, that he might imperfectly fatis-
fie In us; Chrift hath fatisfied for Eternal puniſhments, but doth fatifie
for Temporal when Believers themſelves fatisfie. O excellent way of
anfwering! Again, if men muft in part fatisfie for their fins, then they
are not freely pardoned; but how eafie is it to multiply exprefs Scrip-
tures; (p) take notice but of one Epiſtle: Fuftified freely by his Grace, pRom. 3. 24.
To him that worketh, is the reward not reckoned of Grace but of Debt.
If by Grace, then it is no more of Works.&c. Now if none can fatisfile for
themſelves, then they cannot fatisfie for others. (4) If thou be wife, thon q Prov.9.12.
Shalt be wife for thy felf; but if thou ſcorneft, thou alone ſhalt bear it.
But, fhould we fuppofe what can no way be granted, how can they fpeak
of the Communication of mens good Works, while they explode the
Imputation of Chriſts Righteouſneſs, and fcornfully call it a putatitious
Juftification? But more of this in the next.
M
3. A third abfurd-hypothefts is this, That the fuperfluous fatisfactions
of Chriſt, and eminent Saints, are laid up in a Treafury, to be laid out
for thoſe that want.
The abfurdity of this is manifeft more wayes than I have time to
+Xxx 2
men-
4. 4.
11.6.
680
Serm. XIX.
of Indulgences.
*
r Plac. Theſ. mention, (r) beſide the abfurdity of Parcelling out the death of Chriſt,
Salm,part. 2. to apply one part of it to one ufe, and another part to another use;
p.72.& feqq. whereas all and every part of it is offered and applyed to every Be-
liever; 'Tis further abfurd to divide that which is fufficient, from that
which is fuperfluous, when what is infinite is indivifible; and to fay, that
one drop of the Blood of Chrift, is fufficient for the faving of a thoufand
Worlds, and to reckon all the reft fuperfluous, and not fo much as one
perfon faved by it, that would not have been faved without it, what
can be more abfurd and blafphemous? I would further enquire, whe-
ther under the Old Teſtament, Believers were bound to fatifie God for
Temporal puniſhments? if they were, let them prove it; if they were
not, then God dealt more mercifully with them under the Old Teſta-
ment, than with Believers under the New; and the Satisfaction of Chrift
not exhibited, is more efficacious than fince his exhibition. Once more,
if the Satisfaction of Chriſt be more than enough, what need the addi-
tion of Humane Satisfactions? they fay, left they ſhould be in vain. So
then, 'tis no matter though Chrifts Satisfaction be in vain, Saints muſt
not loſe their glory; 'tis no matter with them though Chrift lofe his. In
their account, Chrift and Saints muſt ſhare the work of Redemption be-
tween them; Saints muſt be our Priefts, our Sureties, we muſt believe
in them, and place our hope in their Satisfactions; but before we do fo,
'tis advifeable, to folve this Doubt, Whether the Treafury of Saints fu-
perfluous Satisfactions be Infinite or Finite? if Infinite, then they are
fufficient to redeem the World, which I think none hath impudence to
affirm; if Finite, what fecurity may we have, ere we part with our
Money, that the Treafury is not exhaufted, upon the large Grants al-
ready made? but they'l tell them the Bank is inexhauſtible; In the next
place therefore let's confult the Treaſurer.
4. The fourth tottering hypothefis is this, That the Pope hath the
chief power of difpenfing this Treafury to thofe members that need
št.
Though I might turn off this with that trite Maxim, That which hath
no Being, hath no Accidents; if there be no fuch Treafury, there need
be no controverfie about the difpenfing of it; and though I might befpeak
them to agree among themſelves, whether hath greater power, the Pope
or a Council, before they quarrel with us about what themſelves are
not agreed: And though I may well fuppofe, that the Popes Supremacy
shej. Salm. is already confuted in this Exercife, but to let pafs all this, (s) what a fair
ibid. p.81,&c. Divident do they make of the Satisfaction of Chrift, while they allow
every Prieft to difpofe of it for the pardon of faults, and of eternal pu-
niſhments, but referve the difpofal of that part of it to the Pope, where-
by to pardon temporal punishments? How egregiouſly alfo do they trifle,
while they diffinguish between Satisfaction, and the Payment of Satis-
faction: Satisfaction they fay, was made by Chriſt and Saints, but the
payment of it is by the Pope that was done long fince, this is ſtill in
LOU A
doing
Serm. XIX.
681
of Indulgences.
doing; as if the fatisfaction of Chrift were like a fumme of Money layd
up in a Cheſt, to be layd out upon occafion: Whereas we know no
other Goſpel treafury, but what is difpenfed by the Spirit of God, by
the Word and Sacraments. (t) It is the Gospel that is the power of Godt Rom.1.15,17
unto Salvation, to every one that believeth, and Therein is the Righte
oufness of God revealed. But I fhall fpeak more to this in my next At-
tempt to overturn their main Thefis, which is this.
That the Pope through the fulness of Apoftolical power, may grant a
moft full Pardon by Indulgences: This is exprefs'd moſt fully by Cle-
ment the fixt, (u) who fpeaketh thus: "Of that infinite Treaſure that a Decret. Grat.
"is obtained for the Church Militant, God would not have it to be laid Tom. 2. ex-
"up in a Napkin, or hid in a Field, but hath committed it to Peter, that trav.com.lib.
"bears the Keyes of Heaven, and to his Succeffor-Vicars on Earth, 5.c.2. P. 352.
"to be wholfomely difpenfed upon fit and reaſonable Caufes, fometimes
«for the total, fometimes for the partial Remiffion of temporal Puniſh-
"ments, both generally and ſpecially due for Sins, to be mercifully ap-
"plyed to the truely penitent, and confefs'd.
In the Anatomy of this Thefis, I ſhall endeavour to diſcover thefe
things, viz. 1. The falfenefs of it; 2. The Novelty of it; 3. The Con-
tradictions in it; 4. The Cheats of it; 5. It's Injurioufnefs to Chrift;
é. Its Miſchief to Chriſtians.
Firft, To convince you of the falfenefs of this Pofition, I fhall firſt give
you plain Scripture-proof, That there's no pardon of fin but by the Mer-
cy of God, through the Blood of Chrift, received by Faith. † In whom † Ephef.1.7.
we have redemption through his blood, the forgiveness of fins, according
?
P.791.
to the riches of bis Grace. (x) Being juftified by Faith, we have peace x Rom. §. 1. .
with God through our Lord Jefus Chriſt. (y) Who ſhall lay any thing toy Rom. 8.33.34
the charge of Gods Elect? It is God that justifieth; who is he that con-
demneth? it is Chrift that died, &c. Many more Texts might be al-
leadged, but I had rather fay onely what is enough, than all. But our
Adverfaries pretend alfo to Scripture-warrant, though Durand (2) con- Durand....
dift.20.q.3.
feffeth, that concerning Indulgences there can but little be faid upon cer-
tainty, becauſe the Scripture doth not ſpeak expreffely of them; for that
which is ſaid to Peter, Mat. 16. 18. I will give unto thee the Keyes of
the Kingdom of Heaven, and whatſoever thou shalt binde, &c. is to be
underſtood of the power given unto him in the Court of Poenance, and
it is not clear that it ought to be underſtood of the granting Indulgen-
ces: But Bellarmine faith, (a)" Although Indulgences be not warrant- 4 de indulg, 1,
❝ed by particular Scripture, yet they are in general by the power of 2.c.10.Ƒ…jo..
"the Keyes, and they may be warranted by Divine Authority, known
"by Tradition of the Apoſtles: (By the way, let me obferve, I do not
remember, that ever I read any thing in their Authors about the Popes
power in any kind, but this Text is prefs'd into the fervice of their de-
fign, though ordinarily, to as little purpofe as any Text in the Bible,)
but Scriptures they bring, le'ts examine them a little. They argue from.
}
thofe
682
of Indulgences.
Serm. XIX.
b-2 Cor.2.7.
&C.
-714.&C.
¿ Col. I. 24.
P. 120,21,
thoſe words of the Apoſtle, (b) ye ought rather to forgive him, and
comfort him, &c. in fhort, The Apoftle gave Indulgence, fo may the
the Pope. There's enough in the Text to anſwer their Allegation. e. g.
1. Paul never limited a time for his Repentance, that it must be fo many
dayes or years. 2. Paul took no price to pay his Debt out of the Co-
rinthians Works of Supererogation. 3. The Penitent gave no Money
for his Indulgence. And, 4. Which is more than all the reft, he faith
ver. 10. To whom ye forgive any thing, I forgive alfo. This is no way to
eChem. exam. be endured, (c) that the Pope hath no more power to forgive any thing
conc. Trid. p. than other Prieſts; I doubt not, but rather than yield that, they'l let go
that Text. Another Text they urge, is, (d) my fufferings for you,
and fill up that which is behind of the afflictions of Chrift in my flesh,
for his Bodyes fake, which is the Church. Upon which they fay, that
Paul fatisfied for the fins of other Believers, and by this means did con-
tribute to the enriching the Churches Treafury of Satisfactions, which
the Pope diſpoſeth of by Indulgences: But this is prefuppofing their Opi-
nion, not proving of it. They grant our Expofition of the Text to be
Daille in loc. right. (e) 1. That Pauls Afflictions are the Afflictions of Chrift, i, e. he
fuffered them for Chrift, for the Name of the Lord. 2. They made up
the laſt part of the Apoſtles task, being the remainder of the Afflictions
he had to ſuſtain. 3. They contain an illuftrious Evidence of his grati-
tude towards the Lord, that as Chriſt had fuffered for his Salvation, he
fuffered in his order for the glory of his gracious Mafter. So that here's
not a word of Satisfactions, or Treafury, or Indulgences. Another Text
$2 Cor. 8.14. they urge is, (f) that your abundance may be a supply for their want,
that their abundance alfo may be a fupply for your want, q.d. The Church
of Jerufalem was poor, and abounded in Merit, the Church of Corinth
was rich and wanted Merit; take but the plain meaning of the Text, and
that will reſcue it from fuch an abufe: The Corinthians received the
Goſpel from fome of the Jewish Church, and therefore they ought to
relieve their Neceffities. Befides their wreſting of Scripture, they argue
from that Article of the Creed, The Communion of Saints, therefore
thoſe that neither do, nor fuffer what they ought for themfelves, are to
be fupplyed out of what others have done and fuffered more than they
need. Is not this a Confequence of the largeſt fize? may they not by
fuch arguing prove every thing out of any thing? Briefly, the Church
is called a Communion of Saints; becaufe, 1. They are all Members
of one Myſtical Body. 2. All the Benefits of Chrift are communicated
to every Believer, they are all called, juſtified, fanctified, faved. 3. They
are to do all Offices of Charity one for another, while in this world;
but what's all this to works of Supererogation? Let this fuffice for this
firſt particular, and the rather, becauſe the proof of the reſt will alſo
prove this. Therefore,
1
Secondly, Indulgences are a Novelty; the ancient Church neither
knew nor practifed any fuch thing. That they may not fay we flander
them,
C
1
Serm. XIX.
683
of Indulgences.
Tom. 1. Tract.
15.c.I.P.46.
them, hear their owu Authors. Cajetan who was employed both as Le-
gat and Champion againſt Luther begins thus: (g) "If certainty could g Cajet. opufc.
"be had concerning the beginning of Indulgences, 'twould help us to
"ſearch out the truth; but becauſe no written Authority, either of the
"holy Scripture, nor of the ancient Greek or Latine Doctors, hath
"brought this to our knowledge; but this onely, from three hundred
"years, 'tis written concerning the ancient Fathers, that bleffed Cregory
"inftituted the Stationary Indulgences, &c. Which fhould we grant,
(though let them tell us where to find it in his Writings) 'twould not
prove them very ancient. And Roffenfis himself, as that Italian quotes
him, (for 1 have him not by me) acknowledgeth, (b) That till people h Polyd. Virgil.
were frighted with (the Bug-bear of) Purgatory, no body minded In-
dulgences, and that he likewife acknowledgeth to be but of late years. p. (mihi) ← 1 5.
To convince thofe of Novelty who flander us with it, I'le give you a
brief Hiſtorical account of them, how they crept in, and to what a mon-
ftrous height they rofe, till they were fo top-heavy, that their fall broke
de rerum in-
vent.lib.8.c. is
off feveral branches of that Tree (i) which overfpread the Weſtern ; Dan.4.13.&c.
Churches.
C.28.p.279.
The Difcipline of the ancient Church was fuch, that they did neither
lightly nor fuddenly re-admit unto Communion thoſe that denyed the
Faith, or facrificed to Idols in time of perfecution, or thofe that at any
time fell into Herefie, or any other fcandalous wickedneſs; till the Church.
was fatisfied in the truth of their Repentance, to evidence which, they
required fuch publick, vifible teftimonies, fuch as they judged might
molt probably ſpeak the grief of their heart for fin, the ferioufnefs of
their defire of Reconciliation, and their full purpoſe of amendment. The
manner of their Repentance was thus, as (k) Nicephorus relates it: & Niceph. hift.
"After 'twas look'd upon as burdenfome for the Offender to confefs his Ecclef.lib.12.
“fault publickly as upon a Theater, they chofe a Miniſter that was holy, & feq
"prudent, and fecret, to whom thofe that had offended might open their
"cafe, and receive directions what to do, that their fin might be par-
"doned. The Novatians took no care of this matter, for they refufed
"to communicate with thoſe that denyed the Faith in the perfecution of
Decius; and 'tis faid, This Rite was inftituted for their fake, that they
might be reſtored upon their Repentance. There was a certain place
appointed for the Penitents, where they ſtood with a dejected counte-
"nance, greatly bewailing their fin, till what they might not partake of,
was ended, and then they threw themfelves at his feet that. adminiftred;
"then he that was appointed to direct them, ran to them, and mourn-
'ing with them, lay down upon the ground, and the whole multitude of
"the Church food about them, with many tears lamenting over them;
"then the Miniſter roſe up, and bade the Penitents to rife, and praying
"for them as the matter required, difmiffed them; then every one betook.
"himſelf to what was enjoyned him, to macerate themſelves by Faſtings,
and Watchings, and frequent Prayers, and Abſtinence from Delights;
EL
65
Gh
..
" which
684
Serm. XIX.
of Indulgences.
Tom.2, Canon
Si legg.
Concil. Ancy´a,
៩
in
Concı), Bın. Edit.
íe,q.
P. 343.
n
efp.ad inter.
50.рбот.
"which when they had performed, they were received into Communion:
"this they did to keep the Ordinances pure, and the Church from Re-
"proach; but I think (faith he) that the Church is fallen from that an-
"cient, venerable Gravity, and hath by little and little departed from
"that accurate Difcipline. The Church prefcribed Rules for Repentance
1 recres, Gratian, according to the variety of Offences, (1) fome for the ſpace of ſeveral
ranit. p.2853. dayes, others for feveral years, and others during life, allowing the Biſhop
to abate or adde to the time enjoyned, as he faw occafion. (m) 'Twas judg-
cin.45 6,7,10, ed convenient in all cafes to try their Repentance, and if the Penitents,
21, 22, &c. 1, did by their fear, and patience, and tears, and good works, demonftrate
on.i.p.275.et the unfeignedneſs of their Converfion, they were to be more gently dealt
m Concil. Nuen, With. (2) But they,as wife Phyficians,ftill impofed fit remedies,viz. Hum-
Can.12,13.1bid. bling Exerciſes to the Vain glorious; Silence to the Bablers; Watching
Bil.Tom.2. to the Sluggards; hard Labour to the Slothfull; Fafting to the Glutto
Heg.fuf.difput. nous, &c. And in thofe things that were impofed, (o) we are not fo
much to confider the Length of the Time, as the Depth of the Grief,
o August, Enchi fuch as may fatisfie the Church, (pray mark that, it is the Church, in the
rid. cap.65.Tom.
(mth:) 3.p.230. truth of their Repentance, ) not Gods Juftice, fo that they might chal-
Bafilibid Reg. lenge a Pardon. (p) We are firmly to believe, that the purging away
bres, refp. ad in of fin is done by the Blood of Chrift, through the greatnefs of Gods
Mercy, and the multitude of his Compaffions. But they were onely
enormous finners, upon whom the ancient Church impofed feverities,
to evidence the truth of their Repentance; let Auguftine fpeak for
q Aug. de vtil all, (q) who mentions a threefold Repentance: "The firft before (r) Bap-
pani ent. Tom.9 6 tifm, which is Converfion, when a man repents of his former Courfe
F. 1284. & feqq.
"of Life, and gives up himſelf to live in Newnefs of Life, and upon
"theſe they impofed no Ecclefiaftical Cenfures. The fecond was, (s) a
"daily Repentance; and for fins of daily incurfion, we are taught to
t pray, Forgive us our Trefpaffes, &c. of thefe the Church took no no-
"tice. But there's a (t) more grievous and mournfull Repentance, in the
"managing of which, Offenders are properly call'd Penitents; this is a
"grievous thing, but that the Almighty Phyfician can cure fuch; but
"O my beloved (faith he) let no man propofe this kind of Repentance
"unto himself; if he have fallen, let him not defpair, but let no man
"venture upon fin in hopes of Repentance. So that you may fee, that
whoever will be at the pains to compare the Satisfactions of the Papiſts
with the Satisfactions of the Ancients, they will find them far different.
u Chem.Exam In short, (u) "They never ufed them as neceffary for the Pardon of fin,
"neither did they hold, that theſe Satisfactions muſt be made in this
potas.& feqq.« Life, or endured in Purgatory, which two things if you take away,
[eг.10, p. 627.
2 c. 1.
PC3
الائمة
Conc. Trid.
"you overthrow the Tables of Indulgence-fellers; but they enjoyned.
"them, 1. That the Name of God might not be blafphemed among
"the Heathen, as if the Church were a Receptacle of Belialiſts
"where they might fia with Impunity. 2. That they might not par-
take of other mens Sins. 2. That others might not be infected, for
fin
Serm. XIX.
·Of Indulgences.
685
a
can.20.p.300.
"fin is a catching Difcafe. 4. That Offenders might be more feelingly
"convinced of the greatneſs of their fin. 5. That they might do what
"was poffible to pull up fin by the roots, &c. Whereas the Papifts
now, as the degenerate Church of Ifrael formerly. † They eat up the + Huf. 4. 9.
fin of my People, and they fet their heart on their iniquity. The Patrons
of Indulgences look at their gain; the Ancients, when they abfolved their
Penitents, exhorted them to fin no more, but to bring forth fruits wor
thy of amendment of Life, they put them upon the exercife of the con-
trary Vertues, but there's nothing of this in Papal Indulgences. In
a word, the Ancients carryed on a defign of Heavenly Intereft in their
Severities, and the Papifts of Earthly in their Indulgences. But the Se-
verities of the Ancients were by degrees mollified. Our learned Coun-
trey man gives us the Canons of a Council, in the year 786. where in
the laſt Canon 'tis decreed, (x) That if any one dyed without Penauce x Sir Hen Spet.
and Confeffion, he ſhould not be at all prayed for. (where then were In- Concil. Brit. in
dulgences as fince granted?) But he gives us the Canon of another Coun- conc. Calchuth.
cil, in the year 967. Where the Council clofeth the Penitential Canons
with (y) four concerning the Penance of Noble-men, ( they ſay expreffely y Idem Cans-
in the laſt Canon, that poor men are not to have any fuch priviledge,) there nes dati_ſub
they give this direction for him that is enjoyned Seven years Fafting: Egiro Rege.
Let him (fay they) for three dayes have twelve Companions to faft with
him, i.e. to eat nothing but Bread and Water, and Herbs, and let him
fomewhere elfe get feven times one hundred and twenty men, to fast every
one for him for those three dayes, and fo he will faſt ſo many faſting
dayes as there are in the whole (even years. But if yet this be too much,
they may have Relief by the Provifion before made (2) for thofe that are id. can.
fick; is it not enough to make a Great man fick, to put him upon three
dayes Fafting? which if it do, for one peny, he may buy off a dayes Faft-
ing, and for thirty Shillings a years Fafting. Is not this fair? But yet
this comes not neer the later Markets. But I must not multiply particu-
lars; when they had Churches to build, Hoſpitals to endow, Bridges to
repair, or the like, then Indulgences were granted to fetch in Money:
And even then while theſe good works were propofed, Gregory the gh
(a) decrees, That the Almf-gatherers appointed, be rodeft and difcreet a Decret Grat.
perfons, that they lodge not in Taverns or unfitting places, that they be Tom. 3. De-
ever. Greg. 1. s.
not profufe in their Expences, &c. Becauſe (faith he, pray mark his
Tit.23.C. 34.
words,) by the indifcreet and fuperfluous Indulgences, which fome are p.1874.
not afraid to grant, the Keyes of the Church are co temned, and pœni-
tential Satisfaction is enervated; and therefore he fet limits to the grant-
ing of them. But notwithſtanding all the little checks they met with,
they were more freely granted in the year of Jubile. In the year 1300.
P. 474 &c.
18.P.473.
(b) Boniface the 8 h intituted a Jubile every Hundredth year, wherein 6 Bella...
he granted not only a full, but a most full pardon of all fins, to all thofe Tom. I. p.204
that in fuch a time fhall vifit the Churches of the Prince of the Apofiles
at Rome. To me the beginning of the Bull feems confiderable, that
† Y Y Y
grounds
686
Serm.XIX.
of Indulgences.
grounds it upon a Report that great Indulgences were granted (though
no body knows when nor where) to the Viſitors of thofe Churches. Well,
but though there never was any fuch thing before, yet now this eafie
way of Pardon is broach'd, 'tis pity the time ſhould be ſo ſeldom; Cle-
ment the fixt (c) therefore in the year 1350. upon the
prayers of the
People of Rome, reduced the Jubile to every Fiftyeth year, and for fo
doing, he doth not go upon Report, but founds it upon the Law of Mo-
d Idem p.998. fes. (d) Urbane the fixt, reduced it to Thirty three years; and Paul
e Bullar. mag. the fecond (e) gives the Reafon of it, viz. he providently confidered,
Tom.1.p.401, men do not live fo long as formerly, and defired that very many more
c Ciacon.vit.
Pont.p.903.
402.
g Review of
the Conncil of
Trent.l.5.c. I.
P. 249.
h Thuan.hiftor.
1.1.p.13.
+
might receive benefit by them, &c. which when he hath done, as alfo
how that Reduction was confirmed by Martin the fifth, and Nicholas
the Fifth, he then expreffeth his greater Kindneſs in reducing the Jubile
Ciacon. vit. to every 25th year; and Alexander the fixth,(ƒ) in the year 1500. en-
Pontif.p.1343. larged the Jubile to thofe that could not, or neglected to come to Rome.
And thus I have (though with omiting more than I have exprefs'd)
brought them down to Leo the 10th, (g) who exerciſed fuch an exceffive
power in this matter, that there is not (faith Ranchin) a good Catholick
but is forry for it. Take the matter of fact from that excellent Hiftorian
(b) Thuanus, who wrote onely the Hiſtory of his own time, and there-
fore might well be more exact. "In the year 1515. Leo the tenth, a
"man giving himſelf to all Licentioufnefs, by the inftigation of Cardinal
"Lorenzo Puccio, a turbulent man, to whom he afſcribed too much, that
"he might from all parts fcrape up Money for his vaft Expences, he fent
"his Bulls of Indulgences through all the Kingdoms of the (Papal) Chri-
ſtian World, wherein he promiſed the expiation of all fins, and Eter-
"nal Life; and there was a price fet what every one fhould pay, ac-
"cording to the grievoufneſs of his Sin. To which end he appointed Col-
"lectors and Treaſuries throughout the Provinces; adding to them,
"Preachers to recommend to the People the greatnefs of the Benefit:
"thefe by Sermons artificially compofed, and by Pamphlets openly pub-
lifhed, immoderately extolled the Efficacy of theſe Indulgences. Thefe
Bulls were executed with too much Licenciouſneſs in many places, but
"eſpecially in Germany; where thofe that farmed them from the Pope,
"did laviſh out their power of drawing Souls out of Purgatory, fhame-
"lefly fpending it every day in Whore-houfes and Taverns, at Dice, and
"moft filthy ufes. I fhall forbear to infift upon the abominable Expreffi-
ons of thofe that preach'd up thefe Indulgences, fuch as this, viz. That
there is no fin fo great, but that if a man should (which is impoſſible) de-
flour the Mother of God, he might by Indulgences be pardoned both Fault
and Punishment. Chemnitius (1) mentions ſeveral ſtories, to whom I
referre you; and fhall fomewhat more largely aquaint you with the very
words of fome of the Hundred Grievances of the Princes of the Roman
Empire, affembled at Noremberg, in the Years 1522, and 1523. The
third, fourth, fifth and fixth Grievances,are unto the Title of The Burdens
1
+
Chem. Exam.
Conc.Tiid. p.
744,745.
}
of
Serm.XIX.
687
of Indulgences.
C
..
€6
4.
C
-
177, 178.
of Papal Indulgences: (k) "Their third Grievance is about the Increafe k Fafciculus
"of the intolerable burden of Indulgences, when under the fhew of Piety, rerum expeten
darum, fol.
for the Building of Churches, or an Expedition against the Turks, the
« Popes fuck the Marrow of their Eftates; and which heightens the Im-
poſture, by their hireling Cryers and Preachers, Chriſtian Piety is
' banifh'd, while to advance their Market, they cry up their Wares, for
the granting of wonderfull, unheard of, peremptory Pardons, not onely
"of fins already committed, but of fins that fhall be committed by thofe
"that are alive, and alfo the fins of the dead. So that by the fale of
thefe wares, together with being fpoyl'd of our Money, Christian pie-
ty is extinguifhed; while any one may promiſe himſelf impunity, upon
paying the rate that is fet upon the fin he hath a mind to commit: hence
Whoredoms, Incefts, Adulteries, Perjuries, Murders, Thefts, &c. and
"all manner of wickednefs, have at once their Off-fpring. What wic
"kedneſs will mortal men be afraid to commit, when they may promife
«themſelves licence, and impunity of finning, while they live, and for a
little more Money Indulgences may be purchaſed for them after they
are dead? Eſpecially the Germans, who are of a credulous temper,
and eafie to be perfwaded by pretences of piety, and a fhew of Reli-
gion. A Fourth Grievance was this, That the Indulgences were fold
"for Defence againſt the Barbarians, but the Mouey was laid out to
maintain the Luxury of Kindred, and to advance their Families.----
The Fifth was this, That the Pope, and the rest of the Biſhops and
¿c Pillars of the Roman Church have alwayes fome Cafes referved, for
which you muſt make a new Bargain, and pay more Money, or no
Difpenfation. The fixth was this, That if any one have wherewithall
to pay, he may not onely be indulged the prefent tranfgreffion of theſe
"Conſtitutions (about referved Cafes) but they may be permitted to
"tranfgrefs them for the future; whence thofe that are difpenfed with,
take occaſion to commit Perjuries, Murders, Adulteries, and fuch like
wickedness, which all fprings from the curfed Covetoufnefs of fome
Ecclefiafticks. I might adde more out of their Seventh Grievance,
about the Stationary Preachers of Indulgences, of whom the Princes
complain, that they devour the very Blood and Marrow of the poor,
"and themſelves live in more than Sybaritical Luxury and Delights.
But I'le tranfcribe no more of this; I would not indeed have tranfcrib'd
fo much, but that the Book whence I have it, is but in few hands: And
that what I have faid, may not be tedious, Ile refresh you with a ſtory.
(4) A Noble-man told Tecelius (the chief Publican of Indulgences) that 1 Chemnit
he had a mind to commit a very heinous fin, and he defired prefent P-745
Pardon of that future fin: Tecelius for a great fumme of money gives
him the Indulgence, the Noble man pays down the Money, and re-
ceives his Bull: Afterwards, the Noble-man took occafion in a certain
Wood to rob Terelius, and break open his Chefts of Indulgences; and
when Tecelius threatned him with all manner of Curfes, the Noble man
+Yyy 2
Thewed
CC
66
k.
i
·688
Serm. XIX.
of Indulgences.
X
}
m Hiftory of
the Council of
Trent.l.8 p.801
n Concil. Bin.
Edit.Tom.9.
P.433.
Hift. of the
Council, p.8.13.
p
fhewed him his Bull of Indulgences, that he payd fo dear for, and laugh-
ing at him, told him, this was the Sin that he had a mind to commit,
when he was fo fully abfolved.. "Twould drive out this Difcourfe into
too great a length, to (but particularly) mention the ſeveral Conferences,
Difputations, Writings, Diets, that pafs'd for above twenty years, ere
the Council was affembled at Trent, and to mention what was done
there at feveral times for above twenty years more, e're they fo much as
attempted to debate the buſineſs of Indulgences, and when 'twas at-
tempted, how they durft (m) not meddle with that Fiſtula, but ſhuffled
up a Decree about them, the laft day of their Seffion, (n) in which De-
cree they acknowledge, Such abufes in them, that give the Hereticks
(as they call us) occafion to blafpheme them; and they acknowledge fuck
wicked gains in the fale of them, that is very much a cauſe of abusing
Chriftian People; and they acknowledge alfo other abuses, through Su-
perftition, Ignorance, Irreverence, and otherwife, which they referre to
be reformed by the Pope, who they fay hath alone power to diſpenſe them.
And to give us a demonſtration what we may expect for the reforming
of the Abuſes of them, themſelves break the Law the fame day they
made it; Cardinal (0) Morone as chief Prefident, granted to every one
that was prefent in the Seffion, or had affifted in the Council, a plenary
Indulgence; when they had but then decreed, that the fole difpenfing of
them belongs to the Pope. But I'le fay no more to the Hiftory of Indul-
gences.
Thirdly, The next thing I am to fhew you, is, the Contradictions of
them; and herein I fhall take Bellarmine for their Oracle, and give you
a gleaning of Contradictions in five things he faith about Indulgences.
Bellarm. de viz. To an Authentical Indulgence, there muſt be, (p) 1. Authority in
Indulg.l.1.c.II. the Giving. 2. Piety in the Caufe. 3. A State of Grace in the Receiver.
4. The thing pardoned is, not the Fault but the Punishment. 5. The Pu-
nifhment pardoned, is neither Natural, nor thofe that are inflicted in any
outward Court that is contentious, whether Ecclefiaftical or Secular.
Now do but obferve ſome few (of many) grofs Contradictions about all
shefe, e.g.
870270
1
1. As to the Authority of granting Indulgences: He faith, that Chriſt
in giving the Keyes to Peter and the reft of the Apoſtles, gave to them
the Power of Order, and to Peter the Power of Jurifdiction; fo that
the Pope holds from Peter a peculiar Power of Jurifdiction; every or-
dinary Prieſt may pardon Sin, deliver the Soul from Hell, but he cannot
diſcharge them from temporal Satisfactions. How many Contradictions
there are in this, Icannot fay, but pray take notice of theſe.
First, The Keyes were given equally to all the Apoſtles, therefore
not fo to Peter; I queftion not but this hath been evidenced to you in
a former Exerciſe.
•
Secondly, What a Contradiction is it to fay, the Rope cannot pardon
the Penance enjoyned by a Prieſt, and yet can pardon what is required
by
:
17
1
Serm. XIX.
689
Of Indulgences.
by God? i.e. he cannot take off the fentence of an Inferiour Court, but
he can take off the fentence of a Superiour: As if a man ſhould ſay among
us, A Justice of the Peace cannot diſcharge a man from the Stocks, that
is fet there by a Conftable, but he can give a man a Pardon for his Life,
that is condemned by the Judge. Whereas this is obvious to all, that no
inferiour Judge can take off the Sentence of a Superiour. What will
not theſe men dare do, that dare cry up the Pope to be Superiour to
God himſelf?
2. As to Piety in the Caufe. The pretended Caufes are fuch as thefe:
viz. The Building of Churches, the endowing of Hofpitals, the making
of Bridges, the Warring againſt Infidels or Hereticks, or fome other
Acts of Charity.
First, This contradicts the Scripture-Conditions for Pardon of Sins;
but what care they for Scripture?
Secondly, Where's Piety in the Caufe, (9) when the Pope upon the q Moulin. No-
day of his Coronation, fitting upon a Throne fet upon the top of the velty of Popery,.
ftairs of St. Peters Church, throws Indulgences among the people, as P.455.
one would throw a handfull of Farthings among a Company of Beggars,
to fcramble for them, catch as catch can? But do they fay, that piery is.
in the Cauſe? the real Cauſe is to get Money. I know Bellarmine is
very angry with us, for charging this upon them; but let them anfwer
their own Authors in this matter. Matth. Parifienf. tells us, that when
feveral were drawn in, under Innocent the fourth, unto the Holy Warre,
the Pope compell'd them to redeem their Vows: (r) Leo the tenth, r Review of
gave out Indulgences for the repayring of St. Peters Church, whereas the Council of
Julius his predeceffor left an infinite Treaſure to that end, and the Money
gathered by Indulgences was laid out about the Palace of the Medici
in Florence, much of it diftributed among the Cardinals and his Minions ;.
and the Indulgences of Saxony, (s) he gave unto his Sifter Magdalene, s Hiftor, of the
wife unto Francefchetto Cibo Baftard Son of Innocent the 8th; by reafon Counc. of Trent.
of which Marriage this Leo was created Cardinal at the Age of Four- P. 5.
teen years. But what need I mention particulars? See but the Taxa
Cancellaria Apoftolica, and there you have the feveral fummes fet upon
Trent, P.915921
the feveral fins; I'le name fome few, (t) viz.. For the carnal knowledge Taxa Cancel
of his Mother, Sifter, or other Kinfwoman by Blood or Marriage, or Apoft. fol. 36,
his God mother, five Groffu's (Groffus is neer about a Groat of our 37,38,41.
Money, but I'le reckon it high enough) five Six-pences. For the de-
flowering of a Virgin (6 grof.) fix Sixpences. For Perjury, (6 gr.) fix
Six-pences. For a Woman that drinks any Potion, or doth any other act
to destroy her live-child within her, (5 gr.) five Six-pences. For him
that kills his Father, Mother, Brother, Sifter, Wife, (D.1.carl. 5.) one:
Crown and five Groats. And in the Table for difpenfing about Marria-
ges, when the Rates are ftated for the first and fecond degree, there is
added, Note diligently, that Favours, and Difpenfations of this kind.
are not to be granted to the Poor; and the Reafon is given, because they
1
Ars
690
Serm. XIX.
Of Indulgences.
1
}
:
>
296.
are not (i.e. not capable of paying for them) therefore they cannot be
Voet. Selec. comforted. Voetius (a) tells us, That the Papifts he convers'd with, de-
Difp.part.2.P. ny that ever there was any fuch thing, or any fuch Book, and fay, we
+ Espencaus in flander them: Whereas Efpencens + tells us, that it was openly fold,
Titum.c.1.digr, and he tells us fo with this Remarque: 'Tis a wonder, that at this time,
2. P.479. in this Schifme, that fuch an infamous Index of fuch filthy and to be ab-
horred wickedness is not fupprefs'd, ('twas printed at Paris, in the year
1520.) there's neither in Germany, Switzerland, nor in any other place
where there's a Defection from the Roman See, a Book, more to their
Reproach; and yet (faith he) it is not fuprefs'd by the Favourers of the
Church of Rome, it teacheth and encourageth to fuch wickedness, as
we may be afraid to hear named, and a price is fet to all Buyers. Is not
this enough to fhew the piety of them?
3. The third requifite is, The Receiver of Indulgence muſt be in the
State of Grace. 'Tis ordinarily faid, they muſt be confefs'd, and con-
trite, though others deny the neceffity of it; every way here's a fwarm
of Contradictions. I'le name one or two.
First, They deny, that any one can know, whether he be in a ftate
of Grace or not: pray unriddle me this; The Decree about Indulgences
faith, that Indulgences are very profitable to Chriſtian people, and
X-Concil. Gene- damns thofe that fay otherwife: And the fame (x) Council damns thofe
ral. Provin- that ſhall fo far own their Chriſtianity as to affirm their Faith to be cer-
cial.Bin.Edit. certainly faving. But I'le quit this, and requeſt you to conſider the
Tom.9.p. 362:
conc. Trid.
Sef.6.can.is,
16,23.&c.
next.
Secondly, Whether is there any infallible Evidence of a Perfons not
being in a ſtate of Grace? if there be, what is it? Will the living and
dying in all manner of mortal fins, fuch as Blafphemy, Witchcraft, Mur-
der, Inceſt, Adultery, Perjury, reckon up all the wickedness that you
can in the World, will theſe ſpeak a man to be Graceless? Indulgences
provide for a full pardon of all theſe fins: The ftationary Indulgences
of the City of Rome, that is, the Indulgences annexed to every Church,
granted to thofe that vifit them, amount to a Million of Years, (to gra-
tifie Bellarmine for telling me why they grant fo many, I will not make
any Obſervations upon Gregories Dedication of the Church of Late-
y Chemnit.
ran, (y) when he gave as many dayes of Indulgence, as there fall drops
Exam.p.739. of Rain, when it rains without ceafing for the space of three Dayes and
three Nights; and when Gregory feared, left the Treafury of Grace
would be emptyed by that profufenefs, Chrift appeared unto him, and
told him, He was willing he fhould grant more Indulgences, for the
people had need of them; but I will take Bellarmine's word, that he
hath not read this in any Author he likes, and for the reaſon beforefaid
I'le let it goe.) I might reckon up an innumerable company more in
feveral places: But now why fo many years? a man can do Penance in
this World no longer than he lives, and their Purgatory they ſay lafts
no longer than the Day of Judgement; what ufe is there then of fo many
millions
Serm.XIX.
во
of Indulgences.
millions of years of Indulgence? Bellarmine (I thank him) tells me,
(2) "We cannot deny, but that fome are bound by the Penitential Ca- z Bell.de In
nons to fome thouſands of years penance; for if to every deadly fin dulg.l.1.c.g.
"there be due by the Canons fo many years Penance, as to fome three, P.25.
"to fome feven, &c. then he that hath accuſtomed himſelf to Perjury
"and Blafphemy almoſt every moment, and most frequently commits
"Murders, Thefts, Sacriledges, Adulteries, without doubt the Popes had
respect to fuch as thefe, when they gave Indulgences for ten or twenty
thousand years. So then, if they commit all the fins before mentioned fo
often, that the Penance due for them would amount to millions of years,
yet they need fear nothing, they are provided of Indulgences, they fhall
go to Heaven as fure as the Pope has the Key of it. Well, let's lay
theſe things a little together: He tells us, Thofe that receive benefit by
Indulgences, muſt be in the ftate of Grace; and he alfo tells us, that
without doubt the Pope had refpect (great kindneſs certainly) for thofe
that accuſtome themſelves to Perjury and Blafphemy almoſt every mo-
ment, and moſt frequently commit Murders, Thefts, Sacriledges, Adul-
teries, &c. Now then, either Indulgences profit thoſe that are not in a
ftate of Grace, or thefe Belialifts pafs for Saints with their infallible
Judge; either of which is an abominable contradiction.
4. As to what is pardoned by Indulgences. He faith, the Fault is never
pardoned, but the temporary Punishment. Here I have two Queſtions
to ask, and one Story to tell, and all from themſelves.
First, What mean thofe Clauſes uſual in Indulgences, of pardon of
Fault and Puniſhment ?
vitam F.C.D.
༼༽ས
Secondly, What fay they to Venial fins, they are Faults, and there-
they grant both Fault and Puniſhment, are pardoned. But to let thefe:
pafs, I le give a ſtory that finells rank, out of St. Francis his Confor-
mities, (a Folio ſtuffed with as prodigious Lies as ever Paper was ſtained
with,) among other Whiskers take this about Indulgences: (a) " While a Liber confor
"bleffed Francis ftood in his Cell at St. Mary's de Portiuncula, and vit. B. & Se
"moft fervently prayed to God for Sinners, there appeared an Angel raph. Pat.
"of the Lord unto him, who bade him go to the Church, for there Chriſt, Francifci ad
"and bleffed Mary, with a great multitude of Angels expected him; N. impr.Bonon.
"he preſently went, who when he faw Chrift with his Mother ftanding 1590. p.198,
"at his right hand, and a great multitude of Angels, he fell upon his 199-
"face for Fear and Reverence, and then our Lord Jefus Chrift faid to
«him, as he lay proftrate before him and his Mother, Francis, thou
"and thy Companions are much folicitous for the falvation of Souls; Ask
"what thou wilt about the Salvation of Nations, and the Comfort of
"Souls, and the Honour and Reverence of God, becauſe thou art given
"for a Light to the Nations, and a Reparation of the Church: And he
"lay a while as rapt up in the fight of God, but at length when he
came to himſelf, he begg'd Indulgence for all and every one that came
"to that place, that entered into that Church, of all their fins univerfally
t
" and
692
Of Indulgences.
Serm. XIX.
1
ર
"and generally of all their fins, of which they had made Confeffion to
the Prieft, and received his Command; and he befought his bleffed
"Mother the Advocate of Mankind, to intercede for the Grant of this:
"The moft bleffed and moſt humble Queen of Heaven being moved
"with the Prayers of bleffed Francis, prefently began to fupplicate her
"Son, telling him, it became him to have regard unto the Prayers of
"bleffed Francis his Servant. His Divine Majefty, prefently faid, It is
"a very great thing thou haft asked, but Brother Francis thou art wor-:
"thy of greater things, and thou fhalt have greater things, but I will
that thou go to my Vicar, to whom I have given power of binding
and loofing in Heaven and in Earth, and from me, ask of him this In-
"dulgence. Whereupon he took his Companion Brother Maffeus, and
"went to Pope Honorius, and told him, that he had repaired a Church
"to the Honour of the bleffed Virgin, and he defired that he would
grant Indulgence there, without Offerings, who answered, that can-
not conveniently be done, for he that receives Indulgence, must put to
"his helping hand; but tell me, (faith he) how many years Indulgence
"wouldst thou have? He answered, I will, that whofoever comes to
"this Church, confefs'd, and contrite, and abfolved by the Prieſt as he
ought, that he be abfolved from Fault and Puniſhment from the day of
"his Baptifin, unto the day and hour of his entring into the Church afore-
"faid, and I ask it in the behalf of Chrift who ſent me to thee: The
"Pope faid three times publickly, It pleaſeth me that thou have it, ---
"So bleffed Francis bowed his head, and went out; which when the
"Pope faw, he called, O Simpleton, whither goeft thou? what doft
"thou carry away of this Indulgence? Francis anfwered, your word is
"enough--I'le have no other Inftrument, let Bleffed Mary be the Paper,
"Chrift the Notary, and Angels the witneffes, c. Miracles are re-
lated by the Dozen to confirm this Indulgence, I'le mention but one :
Upon the day of Indulgence, (the first of Auguft) Brother Corradus
faw the Bleffed Virgin with her Child in her Arms, and the ſweet Babe,
*Is he a child' did without intermiffion, with his own hands blefs all the People
"that were out of Devotion prefent, and imparted to them his Grace.
Well, you fee here, both Fault and Puniſhment pardoned by Indulgen-
ces, and yet Indulgences can onely pardon the Puniſhment: Reconcile
thefe.
AW!!!
b Thef. Salm.
part.2.p.77. n.
AL: &C.
..
G
5. A fifth (and the last thing) I fhall name, of what is fruitfull of Con-
tradicions is, the kind of Puniſhments that are pardoned by Indulgen-
ccs; Bellarmine faith, they are neither Natural, nor thofe that are in-
flicted by any contentious Court, whether Civil or Ecclefiaftical.
If this be fo, then there's nothing forgiven, for (b) what fufferings
more are there to be pardoned, but thoſe that are Natural or impofed?
If any more were due for fins, without doubt God would inflict them
upon the Damned; But God inflicts no other upon them, Therefore, &c.
But Bellarmine tells us, they are thofe Puniſhments that are inflicted in
"
the
Serm. XIX.
693
of Indulgences.
1
the Penitentiary Court, which we voluntarily fulfill, to which we are
no way compelled, but by the Fear of God, and the ftingings of our
Confcience. Pray who gives the Prieft power to inflict any puniſh-
mcnt upon thoſe whofe fins are pardoned? But if we are bound in Con-
fcience, and in the Fear of God to perform them, how dare the Pope
releaſe them? But pray let's again confider, what are the Puniſhments
ufually inflicted? They are Prayers, and Alms, and Fafting. Must not
that be a famous Church think you, where Fafting and Prayer are Pu-
niſhments, and as it were layd in the ballance with the pains of Purgato-
ry, which pains are as grievous as the torments of Hell, bating the Du-
ration? Let them never boaſt more of their Devotion nor Charity; they
are with them Penalties, with us Priviledges; we are fo far from giving
any thing to be excufed thefe Duties, that we would not be hired out of
the performance of them: Should any of our Miniſters but preach fuch
Difpenfations, we fhould account them the Devils Apoſtles, (c) de-
ceitfull workers. What! teach men how to fell themſelves to work wic-
kedneſs, and then how to purchaſe Heaven with their wages of unrighte-
oufnefs! O my Soul enter not into their fecret. But in fhort, we under-
ftand neither the Grammar nor the Divinity of pardoning, (d) of Re-d Chamier Panft,
pentance, who think there's nothing but Sin or Puniſhment that needs a seat.15.
Pardon. And thus I have fhewed you fome of their Contradictions. The
next thing I promiſed to ſpeak to, was their Cheats, and I may well be
briefer here, for what is all that hath been ſpoken of,but a grand Cheat?
Fourth, The Cheats of Indulgences will be Notorious, bring them
but forth into the Light, and every one may difcern them. I need pro-
duce but a pattern, for they are all of a piece.
How fhall a man be fure he is not cheated of his Money, when he
cannot know what he buyes? And how can a man know what he buyes,
02 Cor. 11.13,
Tom.3.1 24.0.15.
when they are not agreed among themſelves what they fell? (e) e. g. e Bell. de Indulg,
They are not yet agreed, whether an Indulgence be a Judiciary abfolu...c.5.p.19.
tion, or a payment of the Debt by way of Compenſation of Puniſhment.
out of the Treaſury, or both, (I may adde, or neither, e're I have done
with this particular;) Could they get over this, here's another difficulty
in the way, viz. What Bond is loofed by Indulgence, i. e. what fins,
what Puniſhments are we any way freed from? though Bellarmine (as
you have heard) fay, Without doubt the Popes had refpect to the worst
of men, yet he himſelf elſewhere faith, (f) That we are neither ab- ƒ Idem¯c.7.p.21)
folv'd nor folv'd from the Guilt of any fault whether Mortal or Venial,
by Indulgences. Among feveral Reafons given, (g) I'le name but one: g Raynerii Pan-
As a dead member receives not Influence from the other Members of the theolog. Tom..
P.146,
Body that are living, fo he that is in mortal fin, is as a dead Member,
and receives not Indulgence from the Merits of living Members. I know
Bellarmine faith, (b) The Saints cannot merit for others, but they may ḥ Bell. de Ind. ¦
fatisfie for others, there being in the Actions of the Righteous a double 1.1.6.3
Value, namely, of Merit and Satisfaction; (though the Diſtinction is
every way a Nullity, there being neither Merit nor Satisfaction, but let
+ Z z z
that
694
Serm. XIX.
of Indulgences.
i Hadrian
6 Quelt.de Sá-
cram. in 4. lib.
lib.
fent.fol.163.
that paſs for the prefent;) Without controverfie (faith he,) one man's
Merit cannot be applyed to another: yet by his favour, Hadrian, though
he fpeaks leſs than Bellarmine in other things, he fpeaks more in this;
for he faith, (1) He that is in mortal fin himfelf, may merit for another,&C.
He calls paying for the Indulgence, meriting of it; and I think well he
may, for his Money is well worth it. I might adde, they are not yet
Idem fol.162. agreed what is meant by (k) a Years Pardon, whether 360 dayes of
Penance, or onely all the Fafting dayes in the Year. If the former, what's
meant by that uſual Claufe in Indulgences for fo many Years, and fo
many Quarentines, or Forty dayes of Penance, befides thoſe that are
contained in the general account of the Year? They are not yet agreed
about the Value and Efficacy of Indulgences, whether they are worth
what they pretend, or not: Some do not ſtick to fay, their holy Father
may do by his Children, as a mother by hers, that promiſeth her Child
an Apple if he will do fuch a thing, but when he hath done it, the doth
not give it. Neither are they yet agreed, whether they may not be
effectual, though the Condition of them be not performed. But why do
I enquire into thoſe things that will not bear a Scrutiny? I have faid
enough to evidence, that neither Seller nor Buyer underſtand the Ware of
their Market; and thefe two things more may be enough to prove them
} Bel'arm, de In-
28, 29.
1
T
a Cheat.
I. When Bellarmine (1) faith, They are all agreed, that an Indul-
dulz...c.12.p. gence is not valid, unleſs the Caufe be Juft; and he names feveral things
muſt concurre to make it juſt; but concludes, it belongs not to the Popes
Subjects to judge, whether the Cauſe be juſt or unjuſt; they ought fim-
ply to account it juft: And inftanceth, how the Pope may grant the
greatest Indulgences, upon the lighteft Caufe: e.g. When a plenary In-
dulgence is granted to all thofe that ftand before the Doors of St. Peters
Church, while the Pope upon Eafter-day folemnly bleffeth the People.
We count this Condition ridiculous: Ono (faith he elſewhere) they
thereby fhew their obedience to the Pope. Is that it? Mark this I pray
you: By this Doctrine, a man may live in Difobedience and Rebellion
againſt God all his dayes, and at laft fo far obey the Pope, as to go ſee
a fine Shew, without parting with any one fin, and he fhall be faved. Who
Thef... but thofe that are given (m) up to ftrong delufions to believe a lye, can be
lieve this?
12.
II. Neither thofe that grant, nor thofe that receive, nor thoſe that
plead for Indulgences, dare themſelves truft to them; witness the fo-
Jemn Services performed for them after their death, yea for the Pope
himfelf. Now thofe that plead for the validity of plenary Indulgences,
when they are ask'd, What need then of Funeral Obfequies? they an-
fwer, Some fins may be forgotten, &c. What! and yet the deceaſed hath
had their full, their plenary, and their most full Indulgences! What
theſe mean, take from one of their infallible Oracles, Hadrian the fixth,
in his Book that was printed at Rome in the very time of his Papacy,
» Hadrian ibid. and To this is as it were out of the Chair: He (2) tells us, that a Full In
dulgence!
Serm. XIX.
695
of Indulgences.
!
મ
Sacerd, lib. 6.
cap.24.p.676,
dulgence refpects Penance injoyned for mortal fins; a Plenary Indul-
gence refpects Penance injoyned for mortal and venial fins; and a Moft
Full Indulgence refpects the Penance that might have been injoyned for
mortal and venial fins. Tollet almoſt a hundred years after, gives us a
little more light into that gradation of Indulgences, and tells us, (0) That'o Tollet. Infrue.
a Full Indulgence refpects the Remiffion of the Punishment injoyned; a
Fuller Indu'gence refpects that Puniſhment that might have been injoyn-
ed according to the Canons; the Fulleft refpects that Puniſhment which
may be required by the Divine Judgement. Now then, if Indulgences
pardon all manner of fins, mortal and venial, all manner of Repentance
that God or Man can require, and all manner of Puniſhment that God
or Man can inflict, and yet thofe that receive thefe Indulgences, when
they are dead, need the faine means for Pardon, that thofe do that never
had any Indulgences; doth not this evidence, that the chief Patrons of
Indulgences do in their own Confciences believe them to be a Cheat? I
fhall next ſhew you how they are injurious to Chrift.
Fifthly, Indulgences are injurious to Chrift, and which is to me con-
fiderable, they are most injurious to Chrift, where they feem moft to ho-
nour him; what they ſpeak of Chrift with the greateſt reverence, is at
the bottom full of falfhood, injuftice, and blafphemy. e.g. They fay,
One drop of the Blood of Chriſt was enough to redeem the World: Doth
not this Affertion put an inestimable value upon the Blood of Chrift ?
Examine it a little, and you will find, that Judas-like, they betray him
with a Kifs: For,
part.2.p 71. &c.
1. This takes (p) away the Neceffity of Chrifts Death, which the Scrip- pTheSalm..
ture doth fo often inculcate. What need the Son of God undergo fuch a
painfull, ignominious, and curfed a Death, if one drop of his Blood was
fufficient? How can we believe that the Father, who delighteth not in
the death of a finner, would delight in the cruel and curfed Death of
his moſt innocent, onely begotten Son, if it were not neceffary for our
Redemption? Can we think that God, who will not punish his damned
Enemies beyond what they deferve, would exact a puniſhment of his
Son fo much more than there was need? Is the Death of Chrift fuper-
fluous? I dare not fay of the Captain of our Salvation, as David faid of.
the Captain of the Hoft of Ifrael, Dyed Abner as a Fool died? No, Death
was the Debt, and fuch a Debt must be the Payment, as may pay the
Debt, and that by the Sinn r, or (through Grace) by his Surety.
2. If one drop of the Blood of Chrift be fufficient, and all the reft to
be layd up in a Treafury, and the Satisfactions of Saints likewiſe added;
then there needs more to redeem us from Temporal Punishments, than
from Eternal wrath, and Christ is not a compleat Saviour; than which
nothing is more abfurd in it felf, nor more reproachfull to Chrift: To
prove this, 'tis eafie to multiply Scriptures, but to produce their own
Authors, at prefent I'le name but one, who expreffely tells us (9) That Gerfor, Tom,
•it is onely Christ, with the Father, and the Holy Ghoft, that can with dulg.fl.191.
plenary Anibority grant all manner of Indulgence from Fault and Pu
+ Zzz z
nishment.
1. Opufc. de In.
conlid.5.8.
696
Serm. XIX.
of Indulgences.
!
nishment. .----- and it is Chrift alone that can grant fo many thouſand thou-
fand years of Pardon, as we find in fome Popes Grants; for no Temporal
Punishment can endure the thousandth part of that time, pa të
Sixthly, Indulgences are abominably injurious to Souls: They came
* Forbs Inftru&t. in upon the declining of piety, and they (r) are the product of the later
Hiftor, theol. lib. and Worfer times. The plain truth is, Indulgences do in the Nature of
the thing promote wickednefs, for 'tis onely wicked men that need In-
dulgences; thofe that they account Saints, do fo much more than they
need, that their fuperfluous good Works conſtitute a Treafury for
others: Sure then we may reckon, that their midling fort, though they
have no Satisfactions to fpare, yet they have fo many, they need not be
beholding to others; fo that 'tis cnely the worſt of men that need Indul-
* Review. lib.5. gence, and what can (s) "More oblige them to redouble their Crimes,
£ 2. c.8. p.655.
€.1.8.250.
»
cleſ.1,5.c.8.n.13.
P.240.
66
and miſdemeanours, to abandon themfelves to all manner of vice and
"lewdnefs, than to be fure, that all the fins they can commit fhall be for-
"given them? yea, to have them pardoned before-hand, in having In-
"dulgences for fins already committed, and to be committed, with this
exprefs Claufe [be they never fo beynous,]? Marcus Antonius de
de Rep. Ec- Dominis may (t) well fay, That Indulgences are one of the great Se-
crets of the Papacy, they are famous Gold-mines, out of which a great
power of Gold bath been digged for the Apoftolical See, but they
have utterly banished true Repentance from the Popish Churches. Na-
varrus goeth further, (if I may credit P. D. Moulin's (u) quotation of
Popery, lib.7.c. him, I having not the Book by me,) for although he was the Popes Pe-
nitentiary, yet when he writ for Indulgences, he could not abſtain from
faying, The Grant of them is odious, because the Collectors feek not the
good of Souls, but the Profit of Money, &c. In fhort, what wicked man
is there that gives any credit to their Doctrine of Indulgences, but will
gratifie his Luſts, that he may have the pleafures of both Worlds?
For according to that Doctrine, There's none but Fools and Friendless
can mifs of Heaven. But enough, enough, and more than enough, of this
mifchievous Doctrine.
a Novelty of
2, p.467.
*
Let's therefore in the laft place, trye whether it is poffible to make
any good Ufe of fo bad a Doctrine.
*
Ufe 1. Let them henceforth be ashamed of their abfurd Reproaches
of the Reformed Churches, as if they were not pure enough, or frict
enough for them: What Doctrines have we, that the Devil himſelf can
charge us with, like theirs of Indulgences? Thofe dayes are paft with
Mat.19.24. them, wherein 'twas harder for a rich man to enter into the King
dome of Heaven, than for a Camel to go through the eye of a Needle;
for now thofe need never doubt of Salvation: 'tis for fuch dull Souls as
* Pf. 49.6,7,8. We are, to harp upon fuch harsh firings as thefe; (x) They that trust in
Mat.16, 26. their wealth, and boast themſelves in the multitude of their riches, none
of them can by any means redeem his brother, nor give to Goda ranfome
for him; for the redemption of their Soul is precious, and it ceaſeth for
ever, &c. And that other word of Chrift, What is a man profited, if he
fhalt
Serm. XIX.
697
of Indulgences.
Shall gain the whole World, and lofe his own Soul? or what ſhall a man
give in exchange for his Soul? We dare not anfwer thefe Scriptures
with that Interpretation of Prov. 13.8. which he doth that gloffeth upon
Gerfon, in the forecited place, The ransom of a mans life are his riches;
as if a man need do no more but purchaſe an Indulgence, and all is well.
We like the Apoſtles counſel better, (y) Let every man prove his own y Gal. 6. 4,5.
work, and then shall he have rejoycing in himself, and not in another;
and that for the very reafon which the Apoftle gives, For every man fiall
bear his own burden. We are neither to be proud of being better than o-
thers, nor trust to thare Benefits with thofe that are better than us.
any
15.5 614. Euge
(z) The Wife Virgins had no Oýl to ſpare, when the Fooliſh had their z Mat.25.8,9.
Oyl to feek. We blefs God, that we have a Chrift to truſt to, and not a Platine de vit.
that may,
like (a) Hermannus, be many years wofhipped for a Saint, Bonifac.8.p.247.
and then his bones dug up, and burnt for an Heretick, by that very Boni-
face who appointed the firſt Jubile, and that with a fingular refpect to
the vifiting the Sepulchers of the Saints: Commend which you will, whe-
ther his worſhipping or his burning of the Bones of any they call Saints,
we think he might well have acknowledged with (b) Engenius, That ↳ E.Bp. Tom.
what key he had of opening and ſhutting, through his folly he did not prus Pontif
dently make use of it. Our common people can read in their Bibles, that Hildegardi.
they are (c) Fools which make a mock of fin, playing with it both in the Prov.14.9.
Commiffion and Expiation: but we dare not do fo: we dare not play
the Mountebanks in Religion, to make fome whiffling about the Con-
ſcience, and then ſtupific it with a Cheat: We ingenuouſly confefs, we
have not better eſteem of Indulgences, than had the Citizens of Prague,
(d) who put the Indulgent-Merchant into the fame Cart with fome com- d chemnit exam.
mon Whores, about whoſe breaſts they hung the Papal Indulgences, and
fo drew him and the Whores with the Indulgences hanging about their
necks, expofing them to fcorn through every street of the City; and then
took the Bulls of Indulgences, and publickly and folemnly burnt them.
Such honour may they meet with wherever they come.
C
P. 741.
lib. 1.c.2.5.4.50
of
Use 2. I'le no longer forbear acquainting you with that by way
Ufe, which you might well expect in the opening of the Doctrine, viz. To
ftate,how far God may be faid to puniſh fin after he hath pardoned it. We
deny not but thoſe whofe fins are pardoned, meet with many bitter Cala-
mities in this world, but the question between the Papifts and us is, Whe-
ther they are puniſhments of fin (e) properly fo called; we grant they are e Dallows de
materially Puniſhments, but not formally; i. e. the fame things when fuf- pen.& fatisfae,
fered by wicked men are punishments, but to them they are onely fatherly & feqq.
chaftiſements,not judicial punishments; wholfom Medicines,not Penal Exe. partim.
cutions, e.g. AMalefactor hath his hand cut off for ftriking in a Court of
Judicature, that's properly a punishment; an innocent Perfon hath his hand
cut off,becaufe 'tis gangren'd, that's not a punishment but a kindness. Plain-
ly, a punishment is properly to fatisfie Revenging Juſtice, a Judge (as ſuch)
hath no refpect to the Offenders repentance;but God alwayes (f) chafti-f Heb.12.20
feth for our profit,that we might be partakers of his holiness. We deny not
but
:
698
Serm. XIX.
of Indulgences.
Orth, Tom. 2.
1.03.
i-ver. 13.
k
g River, Cath, but God chaftifeth for fin,but the queſtion between the Papifts and us, is
Trad.3.qu.13.p. not about the impulfive Caufe, but the final, i. e. Whether God in punifh-
ing his Children,do it to fatisfie his Jultice with another fatisfaction befides
that he hath received by the death of his Son. The ſhorteſt and the plaineſt
Anſwer to this Queſtion, will be to clear up thofe Scriptures which they
h2 Sam.12.14 prefs into their fervice. They urge David's cafe, (b) Becaufe by this deed
thou haft given great occafion to the enemies of the Lord to blafpheme, the
child-jball furely dye. We grant, that becauſe of Davids fin, his Child
dyed, but we deny 'twas properly a Puniſhment. Nathan makes a plain
difference between the punishment due to David for the fin which is par-
doned, (the Lord hath put away thy fin, thou shalt not die,) and the Difci-
pline, whereby he would take off the fcandal of wicked men; God as it
were put off the perfon of a Judge, and affumed the perſon of a Father.
Whereas they fay, David prayed against it, and therefore 'twas a Puniſh-
ment; the anſwer is eafie: The fick man begs of his Phyfitian, that he may
have no more naufeous phyfick, no more corroding Plaifters, &c. are his
Medicines therefore punishments? God would cure David, and prevent
others from taking encouragement to fin by his Example; to this end God
makes ufe of dreadfull Phyfick, yet 'tis but phyfick. The like may be faid
& Numb.12.14 to Miriams cafe, who was ſtruck with Leprofie, God would have her to
be afhamed, and repent of her molefting his Servants in the difcharge of
their duty. But there are other inſtances of pardoned perfons, ftruck with
Death for their Offences, of whom they jeeringly ask us, Did God ftrike
them dead that they might mend their Lives? e. g. Mofes and Aaron, to
whom God faid, re fhal not enter into the land which I have given unto the
children of Ifrael, becaufe ye have rebelled against my Word,&c. I anfwer,
their death was not properly a Puniſhment, but matter of Inſtruction to
other Believers; There's a fingular Mystery in Mofes his death, to teach,
that the Law brings not into the Heavenly Canaan, that muſt be done by
Chrift: That of the O'd Prophet, to whom the very perfon that deceived
m1 King.13. him faid from God," Forafmuch as thou haft difobeyed the mouth of the
Lord thy Carkafe (hall not come unto the Sepulchre of thy Fathers; and
when he was gone, a Lion met him by the way, and flew hm: God by the
Threatning brought him to Repentance, and by his Death warns us to
take heed how we fwerve, though never fo little, from his Command:
There was his own Amendment to Salvation, and the Profit of the Church
by fo memorable a Monument of Gods feverity. But what need I ſpend
time in particular Inftances, while the Scripture fpeaks of Believers in ge-
neral, that Death is to them a Priviledge, not a Puniſhment? And Death
it felf is inventoryed among their Treafures, that whenever or however
it feizeth upon them, 'twill be their Gain, t and matter of Triumph. + In
+1 Cor 15.55. a word therefore, this dear Chriftians would I charge upon you, Above all
things fecure your Reconciliation with God, and then practically learn to
anfwer Gods Ends in all your Chattifements and Tryals; fet your felves
to hate Sin, to be exemplary in Holinefs, to live in the continual exerciſe
and growth of Grace, till God tranflate you to glory.
1 Numb.20.24.
21,22,24.
* 1 Cor.3.22.
+ Phil. 1.21.
नै
3. Thirdly,
Serm. XIX.
699
of Indulgences.
Senr.Venet. Edit..
Tom.4.p.323.
c.9.fol. 49.
3. Thirdly, let's blefs God for being delivered from the devilish De
lufions of that Religion. Religion did I call it? how do they forfeit the
the very Name, while they induftriouſly ſtrive to make men Atheists, that
they may make them Papifts? and what bait can be more alluring, than
that they can afford them Indulgence at fo cheap a rate? Their Seraphi-
cal Doctor tells us of fome "Indulgences granted to help to build fome n Bonavent, in
Church, or the like, thofe that gave a peny towards it, ſhould be pardon-
ed the third part of their Repentance, and for another peny another third
part, and for another peny the last third part; fo that for 3 d. for three
half pence,faith + Altiffiodorenfis; and among other proofs for the value of + Altifsind in
Indulgences he brings this, That the Head of John the Baptiſt was given to Sent.1.4.tract.6..
the Damofel, by which Damofel is meant the Church of the Gentiles;fo that
the Church of the Gentiles hath the Head of John, i. e. the Head of Grace,
therefore fhe may grant Indulgence to her Subjects: A profound demon-
ſtration.So that he may be difcharged from the troubleſom work ofRepen-
tance;this the Seraphical Doctor thinks to be falfe and ridiculous, and there-
fore he thus refolves the value of Indulgences: In refpect of him that grants
them, they are of as much value as he fayes they are; but in reſpect of
him that receives them, they are of more or lefs value, according as he is
diſpoſed: So then, if they are fit for none, they are worth nothing. Angles
+ reckons up fix other Opinions, but all fuch as will rather torment than + Angles in
fatisfie an awakened Confcience. Oh! what a miſerable plunge muſt that quartum bent..
Soul be in, that truſting to Indulgences, commits Sin with greedinefs, and Indulg.p.1415.
never confidering till he comes to die, he findes too late, that the largeſt In
dulgences are onely valuable according to the difpofition of the Receiver,
and fo he that moft needs them, fhall have leaft benefit by them. Some of
the very Popes themſelves have been afhamed of thefe Cheats, and would
have recalled them, but his Kindred oppofed it, with the fame Argument
that Demetrius did Paul, By this Craft we have our wealth. In fhort,
though they tell us, that Pope Gregory delivered Trajan out of Hell, yet
we dare truſt to none but Christ, to deliver us from the wrath to come, and
we blefs God that we have no other to truft to. We had rather now cry
to God for Mercy, than too late cry out in our Mifery, Good God upon a Mar, Ant. de
what a frail Spiders Web doth hang the vast weight of Papal Omnipoten-
cy! Now we feel with a vengeance the Pope is not infallible. But I le cloſe.
all with what may be more profitable, than fuch fruitless complaints.
い
​4ly. In the last place therefore, I would ſeriouſly caution you againſt that Mock-Re--
ligion,which is little elfe than an Engine of carnal Intereft. As you love your Souls,take
heed of all finfull tendencies, of either Head, Heart or Life, towards thoie pernicious
Do&rines, of which this is one of the chief. I freely confefs, I fee no cauſe of fear, (the
Lord keep us from all confidence in any ſtrength of our own.) that ever that Religion
fhall reign in the Confciences of thofe that have been once delivered from it; but 'tis
an eafie matter to perfwade thofe that are of no Religion, to be of that Religion. How
many are there that walk in darknets in this Noon-day light?' and 'tis an eafie procefs
from Ignorance to Errour, and to be devout too in that Religion where Ignorance is
the Mother of it. How many are there, that will rather part with Heaven than with
their Lufts? an eafie temptation muft needs profelyte them to that Religion that pro-
mifethe
ว
part.2 quæft, de
་
Platina de sit,
†
Bonifac.2.0. 275.. :
AЯ.19. 25.
Don ibid.p.345x..
n.28.
:
700
Serm. XIX.
of Indulgences.
fAug.de Civit.
8.664.
Dei 1.21.c.27.
* Conc. Trid.
Seff. 21.c.9.p.
401.
mifeth infallibly to fecure both. In fhort, Indulgences are the fofteft Arguments for
delicate finners, and the Inquifition the moft cogent Argument for the refractory:
To prevent therefore the Charms of the one, and to eſtabliſh againſt the knocking
Argument of the other, I fhall only commend theſe two things to you.
S
t
Firſt, Do not make light of Sin, and you can never be a Friend to Indulgences;
† Auguſting ſpeaks like himſelf, when he faith, 'Tis most difficult to find out, and moſt
dangerous to define what fins they are for which we may have Indulgence by the Merits of
the Saints our Friends; he profeffeth, He could not by his fearch come to the knowledge
of them; and the Leffon he would learn and teach from it, was this, To avoyd all fin,
and not at all to trust to the Merits of others. We may cry out concerning this Do&trine,
Without controverfie great is the Mystery of Ungodliness! I grant there is a great contro-
verfie betwen them and us about it, but yet when I confider, that I do not find two of
them of a mind, but that they every one charge one another with fomething faulty
in their particular Sentiments about them; and their darling Council, before they
made the Decree about them, " cenfured all the Money-gatherers upon them, to be
Incorrigible, and that they had no hopes of their amendment; I need not fear to fay,
Without controverfie great is the Mystery of Ungodliness. For one who is himfelf guilty of
s Aquin. Suppl. mortal fin, at his pleaſure to grant to as many as he pleaſe,guilty of the moſt prodi-
3 part. q.26. art. gious villanies, as farge Indulgences as they can defire, if this be not to encourage and
propagate wickedness, what is
wickedness, what is? I would therefore commend this to you, Look upon
Sin to be not onely the greateſt, but The onely Evil, and that not fo much as the leaft
can be pardoned without the Blood of Chrift; and that as ever you expect benefit by
+Chrift, you muſt depart from Iniquity, and that whofoever faith, we may venture.
to do evil that good may come, his damnation is juſt. Whoſoever therefore makes the
Remedies fo light, fo eafie, fo obvious, doth not onely leffen but takes away the terror
of the Diſeaſe, and brings it into contempt. I would therefore with all poffible im-
portunity begg of you, to fet your felves against every fin; watch againſt the tempta
tions, occafions, and firft rifings of fin. Be as fhy of fins of Omiffion, and Male-admini-
ftration, as of open wickedness; and then Indulgences will be no temptations to you
to alter your Religion; then the Jubile (next year) which Pfeudo-Catholicks efteem
as the pleaſant Phant afies of Popery, the Refuge of Sinners,the Grief of Purgatory, the Ter-
ror of Devils, the Mart of Rome, and the Triumph of the Pope, will be no more to them
than a Bartholomew-Fair. Do you ftudy the Doctrine and Practice of Faith and Re-
pentance, and you'l abhorre all fellowſhip with this Doctrine of Devils.
4.P.33.
t Bellarm, ib.
Sup.
u Heb.9.22.
+ 2 Tim. 2.19.
≈ Rom.3. 8.
Chamier.Panft.
Tom.3.1.24.c..
n.5.p.5 17. & c.
5.0.11.p.524.
a Pfal.91.4, 6.
b Ephef. 6. 17.
c 1 Sam. 21.9.
I
Secondly, Make ufe of your Bibles, and while you do fo, you'l neither be wheadled
nor frighted out of your Religion. Let but Scripture-truth be yourshield and buckler,
and you need not fear this Romish Peftilence that walks in darkness, and you may alfo
hope, that God will preferve you from their barbarous deftruction that wasteth at
Noon-day. The Sword (b) of the Spirit is the onely offenfive Arms in the Chriftian Ar-
moury, and there's no weapon wounds them like this, and therefore (c) they wrap it
in a cloth, and throw it behind the Ephod; but, my brethren,take it out, there's none.
like it; bold fast the form of found words, which the Scripture teacheth, in faith and love,
¿ Teriul.de refur, which is in Chrift Jefus,and you can never be feduced; for there (d) can be no Herefies
carn.c.11.p.417. but by the miſunderſtanding of Scripture, (e) which we are not to hear onely with our
e & adverf. Gno- Ears,but with our Minds. I take it to be a good way to prevent the perverting of Scrip-
tic.c.7.p. 595. ture, whenever a Text is alleadged for the proof of a Do&rine in queſtion, firft lay by
that Do&triue,and fearch what is the genuine meaning of the Holy Ghoſt in that place,
and then confider what the mind of the Holy Ghoft is in that queftion. But I'le not be
tedious, Bellarmine is the perfon I have moſt oppoſed, I'le make a fair offer, viz. to be
determin'd by his decifion of the Queſtion, if they will ftand to what he hath left upon
Record, which is as applicable to this buſineſs as to that about which he wrote it, viz.
(f) Concerning those things which depend upon the Divine Will, we are not to affert any thing
but what God himſelf hath revealed in the Holy Scriptures. Do but ftand to this, and
Farewell Indulgences.
4-
{ Bellarm, de
mifs.grat.& fat.
pec. lib. 6.c. 3.
P. 345.
1
SERMON XX.
:
1
SERMON XX.
There are But two Sacraments under the
New Teſtament.
1
Prov. 30. 6.
Adde thou not unto his words, left he reprove thee: and thou
be found a lyar.
T
HE independency of Proverbs informs us, that we may fpare
the labour of reflections upon the Context; feeing every Pro-
verb is big with its own fence, and fully comprehends its own
deſign and reach.
The words now read unto you as the Ground and Meaſure of this
Morning Exerciſe, are weighty as to their Charge and Arguments.
1. The Charge is here imperative, born of Authority, and brought in-
to the fight, to bound the daring Ufurpations of afpiring fools. The
throne of God ought not to be invaded by the Sons of men; nor muſt a
Peerage in his Empire be ufurped or claimed by diftant mortals, whofe
policy and fafety 'tis to be Auditors and Scholars, and not Dictators in
the matters of Gods Kingdom. The beft man is only duvausvos 8 anas
Arai, and quoe dõños, as Ariftotle ſpeaks, and therefore (as he faid, 1508
γινόμεθα πρὸς τὸς θεὸς βαδίζοντες, Plutarch σε διπιδαιμ. 50 πρὸς τὸν θεὸν
Bafilov Béalios in refpect to God, whofe abfolute Property, and unli-
mited Prerogative by any thing but the bleffed harmony of his own
infinite Perfections, together with his own Omnipotence, Omnifcience,
Holineſs, and Allfufficiency, being both matchlefs and incommunicable,
do fpeak him fo fitly and undoubtedly our Owner, Governour and Fa-
ther, as that obfervance and obfequioufnefs muſt unavoidably more be-
come us than bold pretences to his Throne and Scepter. Gods words
are like himſelf, fuch glorious Emanations of his own Majefty and Ex-
cellence, as will neither fuit nor bear the mean additions of afpiring Man.
Aaaa
All
1
.
701
702
There are but Two Sacraments
Serm. XX.
{
Quere 1..
All men are Subjects, and must act by their derived Authority and Com-
miffion. Gods words are like the Sun moving in a diftinct and proper
Sphere,and fcorning the acceffions of our more dim and languid Lamps. All
that put in their claims for Legiflation in Church or State, are under Law
for what they impoſe and ſpeak, and are to be prefented to the Barre of
God, in anfwer to this univerfal fummon, viz. Give an account of thy
Stewardſhip, for thou waft but a Steward, and muſt be no longer. fo.
Adde thon not therefore to his words, left he reprove thee.
What are thofe additions that are not forbidden to us here? Is eve-
ry thing a finfull Addition that is not found expreffely in the Words of
God?
1. Words that explain the fence, and force, and uſefulneſs of God's
words, are not forbidden here, Neh. 8.8. Letters, fyllables and words,
are not the mind of God, farther than their fignification reaches. Words
are the vehicles of fence; the Indices of the heart. Till they are known
and opened, we are but Barbarians unto others, 1 Cor. 14. 11. There is
no Commandment tranfgrefs'd by a true Explication of thoſe words,
whereby God fignifies his mind. And to acquaint men with the proofs
and characters, whereby it may be manifeft, that this is God's mind, is
none of thofe additions which God forbids to make unto his words.
2. Expreſs determinations of times and places in particular, for the
diſcharge of fuch incumbent duties, as muſt be done in general, and can-
not be diſcharged in particular, without the fixing of time and place.
How can Affemblies meet together, or publick Worſhip be diſcharged,
till a particular time and place be both ſtated and known?
3. Pertinent and distinct Applications of general Rules unto particu-
far Cafes, and confequently fuch exprefs Reaſons and Arguments, as
fhall prove them pertinent and improveable, as to the cafe in hand.
Faftings and Feaftings, Prayers and Praifes, Almes, Forbearance, Silence
and Speaking, are in the general attended with Lawes impoſed upon
all; but quoad hic & nunc, the calls and circumſtances of emergent
Providences muſt ſtate and fix the Cafe, and fhew the Duty in its Sea-
fon.
4. The Modes of Worship may vary in their frame and uſe, and may
be under circumftances order'd fo to doe; and yet the Precept of my
Text obferved. I may be bound to preach, or praife, or pray; but yet
the fubject, length or method, and the peculiar words and phrafes may be
variouſly determined by prefent choyce and order.
5. The ufe of natural or acceffory Helps, no wayes deftructive, but
fubfervient to our ſtated work, may be determined to be uſed, and yet
this Law remain inviolated. I may ufe or forbear my Notes, ufe all thoſe
helps that are at hand, and find out words acceptable.
6. Whatever may commodioufly preferve, promote and quicken due
Purity, Truth and Order, and is no wayes inconfiftent with Gods Laws,
· and
{
A
Serm. XX.
703
under the New Testament.
}
and the true intereft, ends, credit and harmony of Chriftian Godliness, in
all its Exerciſes, comes not within the cenfure of my Text.
:
What is it that we must not adde unto theſe words of God? I anfwer, Quere 2.
thefe things.
1. Nothing as God's which is not His: As Articles of Faith, new
points of Doctrine, Promifes, Threatnings, Prophecies, Revelations,
Traditions or Miracles, pretended to be of God, that are not fo, either as
to God's Errand or Operation.
2. Nothing to vye with God's revealed Truths or Lawes, as to Autho-
rity or importance. For this is to ufurp the Throne of God, and claim
a Peerage with abfolute Supremacy.
3. Nothing that favours of fuch additional Supplements, as feem to
argue God of Ignorance, Imprudence or Negligence. For this is to turn
Accufers or upbraiders of the Holy One,as guilty of defects, miſcarriages
and miſtakes.
4. Nothing that does deftroy the End, or contradicts the Errand, or
tends to weaken the awfull and fucceffefull Influences of the Words of
God. For this referres to nothing but difappointment and diſturbance of
the noble Ends and proper Courfe of Lawes and Government.
5. Nothing that builds what God deſtroyes, or ruines what God de-
figns expreffely and refolves to build. The wife and righteous Governour
of the World is moſt impatient of fuch contradictions. When God takes
down a Ceremonial frame of Worſhip, to clear his way to better difpen-
fations; then to cloud his Heavens with Pompous Inftitutions, is to
diſturb and vex the Eyes of fpiritual Worshippers, even with the duft
and rubbish of what was taken down and thrown afide. Thus alfo the
Commands of God muft not be render'd void, through Mens Traditions,
Mat. 15.2---9.
6. Nothing that makes a wrong Conftruction of God's words. Falfe
Gloffes, and corrupt Interpretations of the Truths of God, are vain
and bold Additions. Can we imagine that thoſe words can fignifie God's
mind, which have no fence in them nor ſtated import, before the Pope
and Councels have fet their ſtamp and feal upon them? Are they bound
to conftrue right, or are they at perfect liberty to make the fame Ex-
preffion true and falfe at pleafure?
7. In one word: Nothing that fuperfedes, or is co-ordinate with, or
derogatory to God's words, in Doctrine, Government and Worſhip;
or prejudicial, burthenfome, or unprofitable unto the purity, peace, and
order, Edification or needfuli Harmony and confolation of Souls and
Churches, ftrong or weak.
What are thoſe Reaſons that are produced in my Text as Diffwafive Quere 3.
from thefe Additions?
1. The Cafe muſt be debated; the word us'd in the Text comes
1
}
!
Aaaa 2
from
704
Serm. XX.
There are but two Sacraments
1
Quere 4.
from that fignifies to difpute the Cafe, and debate the matter by Ar-
gument. God pondereth all the wayes of man. All claims fhall be en-
quired into. Bold Ufurpations and Afpirings muſt be reflected on with
à Quo jure hoc feciftis. God will never prodigally diffuſe his own Pre-
rogative. Others must act by deputation and deriv'd Authority; and
both their Commiffions and Diſcharge muſt be produced and canvaſed
in open Court. He that will bring every thing into open Court, will not
forbear enquiries after thofe that fo audaciously ufurp his Crown and
Scepter, and ftorm his Throne. Therefore we muſt carry as within
the Profpect of that great Tribunal, where our precarious Allegations
muſt abide the teſt.
2. The Guilty will then be expoſed in open Court. God will be Con-
querour in Judgement, and it will appear a Crime unanswerable, to have
the Broad Seal counterfeited. Wo to all the bold pretenders to the in-
fallible Chair, whofe Claims are larger than their Right and Warrant.
If Aaron and Miriam found it fo coftly to challenge Mofes or a Peerage
with him, what will become of thoſe who will not fuffer God to abide
Greateſt and undisturbed in the Throne; when Majefty appears to vin-
dicate Supream Authority from all thoſe bold invafions which the ufurp-
ing Tyrant of Gods Church hath made? It's vigorous luftre will make
his bold pretences like a thin Exhalation, to melt away and vaniſh. Su-
premacy is a tender thing, and to build Stubble, Wood and Hay upon
the beſt Foundation, will be found no mans Gain. What's the Chaffe
to the Wheat? The Word of God is tryed, and may be truſted to; but
he that leans upon the Reeds of Egypt, will make his confident Recum-
bencies at leaſt affuredly preparatory unto his moſt ſhamefull Fall. He
that's found a Lyar at the Barre of God, cannot escape the fmarteſt cen-
fures and moſt ſevere reflections that ever yet aſtoniſhed and amazed
Delinquents. God will not patronize the lyes and forgeries of any fwell-
ing or aſpiring bubbles. Creatures muſt know their diſtance and the
Truth. 'Tis here our Reputation is the moſt tendered thing; and he that
is found a Lyar here, as fpeaking from God, that which is not of him, and
that as for God, which really is against him, must then expect a very
round diſcharge from God. Hence then let us take occafion to en-
quire,
C
Whether Baptifme and the Lords Supper be the only Sacraments of
the Covenant of Grace under the New Teftament ?
1. We fhall pafs over now the Confideration of thoſe words in Greek
and Hebrew which Bellarmine layes fo great a weight upon, asia,
D'pri and xi,and, a fign, Gen. 17.11. rendered by onušov, opegnis,
Rom. II. ¿VÍÍTUTOY, I Pet. 3.21. pa, Heb: 8.5. 9.23. pushewv,
Latine myfterium quod aliud exiftit, aliud fignificat, from whence it is
alfo called oußonor. All which words being of larger or more reſtrained
fignification, may be applyed to more or fewer things at pleaſure.
2. Nor
#
3
Serm. XX.
703
under the New Teftament.
2. Nor need we dwell upon the Covenant of Grace, feeing it is agreed
on all hands to be a Contract betwixt God and Man, through the Me-
diation of Jefus Chrift, for the Return and Reconcilement of finners to
God; and fo their Juftification, Adoption, Sanctification and Glorifica-
tion. And by our fpeaking of the Sacraments of this Covenant, we pre-
fcind the thoughts of Sacraments in Innocence. And as in our Gofpel-
times, this Covenant is publiſhed in its laft and beſt Edition and Im-
preffion, and hath been fealed and ratified with the blood of fprinkling,.
and as the Teftament of our dying Friend, exhibited to the World by
the Lord himſelf, and thofe commiffionated by him, Hebr. 2. 3, 4. And
held forth plainly, powerfully and fucceffefully, without the vail and bur-
thens of its former Difpenfations under the Legal Oeconomy: So are we
to confider here what Saraments and Seals are annexed to and fixt upon
it, waving all former Sacraments as to their Frame or Number.
3. Therefore the Term Sacraments well opened and applyed, muſt
clear and end the Controverfie in this Article. And here we muſt pre-
mife, that the term is unfcriptural, not written in it, but derived elfe-
where. And fo we muſt enquire after fuch things as theſe. I. How
many things in Authors are fignified by the Term. 2. How far it may
be applicable to more than thefe affigned in the Queftion, and fo how far
the Controverfie lies more in words than things. 3. Wherein it is only
applicable to thefe two. 4. What are the Arguments and Reaſons of
the Papilts, whereby they prove the number of them to be feven; and
fo give them their Anfwer. 5. Why the Proteftants affert but two.
Which when they are well diſpatched, may better fhew the truth and
meaſures of the Cafe in hand before us.
First; As to the various ufe and acceptation of the word; I find the word
Sacrament uſed in thefe feveral fences.
1. It's taken for that Pledge, Pawn or pigaus which they that fought
did leave in the hands of their cheif Priest during their fight, when the
fight was ended, the Conquerour took his own, and the other, in
poenam injufta litigationis, loft his, and it was devoted to the Treafu
ry. Varro. Lib. 4. de Ling. Lat. And this Pledge was called a Sa-
crament.
2. It's taken for that Oath quo quis facris interpofitis obligatur. And
this Oath or Obligation was Sacramentum, in that it was obligatio Nu-
minis & Religionis interventu confirmata; and hence, Sacramentum mi-
litare, for fuch as were liſted by Oath,and bound to continue till the War
was done. So Veget. lib. 2. de re militari. Thus alfo Ferom calls the Oath
of Hippocrates upon his Difciples Sacramentum, Tom. 1. Epift. ad Ne-
pot. de vit. Cleric. & Sacerdot, and Juvenal in his Sat. 15. calls the very
milites, Sacramento rogatos, Sacraments themſelves.
Premia nunc alia atq; emolumenta netemus,
Sacramentorum:
3. Hence
706
Serm. XX:
There are but Two Sacraments
3. Hence probably it is, that our Votum Baptifmale was called Sacra
a Ferom. Tom, mentum: (a) As Recordare tyrocinii tui diem, quo Chrifto in Baptifmate
1. Epift. 1. ad confepultus in Sacramenti verba jurafii.
Heliodor. de
laude vit. fɔ-
Imar.
ส
#
4. Sometimes it is taken for no more than a meer arcanum or Secret.
Thus the Sacrament of Incarnation, and often in this fence have
you Sa-
cramentum in the Vulg. Latin. Dan. 2. 18, 30. 4.6. Eph. 1.9. 3. 5.
Col. 1.27. 1 Tim. 3. 16. Thus any thing of occult and facred fignifi-
cation, as Parables, Types, in things or Perfons, &c. they may be called
Sacraments, as from ubi fuprà. And then our Number may exceed a
Septenary.
5. Sometimes it is taken for the Sign, the thing fignified, and the Acti-
on, inward and outward, and the word it felf, whereby God commands
the Signum propter rem fignatam.
6. Sometimes it is taken for any facra rei fignum. And thus there
may be as many Sacraments, as there can be Signs of holy matters by
words or things.
7. Moſt to our purpoſe it imports our Dedication of our felves to
God, by Vow, exprefs'd by folemn Ceremony, fignifying a mutual Co-
venant betwixt God and us, and his reception of us.
Secondly, As to it's Application to the Cafe in hand. Let us enquire,
How far it may be accommodated to more than two; and then, How
far only to theſe two, Baptifme, and the Lords Supper. Which take as
followes.
1. If it be true what Bellarmine afferts, that it fuffices as to the Na-
ture of a Sacrament, that it is a fenfible Sign, let the fenfe be what it
will; then I confefs, there are more Sacraments than two; for every
Word and Thing may be a Sacrament, that may be feen, or felt, or heard,
or tafted. Then can neither of theſe two be a fingle Sacrament, but each
hath many Sacraments in one. Then Penance, Matrimony, Orders, Con-
firmation, &c. are truely Sacraments. Then Books and Sermons will
be Sacraments. Yea, our very Words and Actions in all our joynt Ap-
proaches unto God, will mutually be Sacraments from each to other:
But did not all the Sacraments of the Old Teftament confiſt of viſible
Signs? Is there no difference betwixt the Preached Word and Sacra-
ments as fuch? Did Chrift adminifter the Sacrament to all he preach'd
or fpake unto? How is it that St. Auſtin makes the Word and Elements
to conſtitute a Sacrament? And do not Sacraments require a Confecra-
tion? If not, what makes the Elements a Sacrament? If they doe, then
what muſt confecrate the words of Confecration? and fo in infinitum.
And lastly, Did the Councel of Florence determine aright or not, when
in their Definition of a Sacrament they did diftinguifh the Matter and
Form each from other? If they did, Then a fenfible Sign barely as fuch
is not a Sacrament: For if it were, then could it not derive its Sacra-
mental Uſe and Nature from Chrifts Inſtitution: For, its own aptitude,
if men had pleaſed to uſe it, and determine it, had been fufficiently pro-
ductive
{
Serm. XX.
707
under the New Testament.
ductive of its Sacramental Ufe and Nature: If they did not, what confi.
dence can we put in Councils that have mistaken in fuch weighty Cates?
The truth is, at this rate of fpeech they have fecured their feven, and made
fufficient room for twenty thouſand more.
2. If Sacrament only import a Secret, then Babylon it ſelf becomes a
Sacrament. Then Types and Parables, and all the Intrigues of Church
and State are Sacraments, and fo whatever needs Interpretation.
3. If by a Sacrament they mean the fhadowing forth by figns of any
thing of a facred Nature,then there are more than feven. Then all the Fur-
niture of the Tabernacle and Temple, and all the inftituted Rites of Mofes
muſt have been Sacraments, and part ratione all Gofpel-Ordinances, In-
ftitutions and Tranſactions.
4. If by a Sacrament they mean all dedicating Signs, then there may
be more than two. All Signs of Dedications unto Office and Relations,
as well as all intire Chriftianity, may be called fo. Thus if I lift my Hands
or Eyes to God, or folemnly fubfcribe an Inftrument whereby I give my
felf to God in any fervice, I make a Sacrament and receive it.
5. If by a Sacrament they mean, the Signification of a Vow or Pro-
mife in any kind to God: Thus Orders, Confirmation, &c. may be call-
ed Sacraments, and the fignification of every thing I undertake for God,
as Maſter, Servant, Subjects or Soveraign, may be called fo; nor fhall we
fay there are no more than two.
6. If by a Sacrament they mean fomething of Divine Inſtitution, as
expreffive of fome facred Undertaking and Relation, I fhall yet grant,
there are more Sacraments than two. Thus Matrimony, Orders, Con-
firmation, Penance, and extreme Unction too, as ftated and intended un-
der thoſe circumftances in Jam. 5. are Sacraments.
7. If by a Sacrament they mean fomething in fome reſpects of the
fame nature, ufe and ends, with Baptiſme and the Supper of the Lord, I
ſhall grant there are more Sacraments than two. All Offices and Relati-
ons bind to reſpective Faithfulness. Confirmation is the freſh owning of
the fame Obligations which Baptifme laid upon us. I am called to regu-.
lar Penance by both thefe Sacraments. I may remember Chriſt by read--
ing, fpeaking, &c. I may fignifie my owning of my Covenant, and may
renew it by Fafting, Praying, and Profeffing many wayes.
8. If by a Sacrament be meant fome fignifications of the Grace of God
to me,both Relative and Real,fo there may be more Sacraments than two.
Thus every Ordinance, Providence, and thing, expreffive of God's Grace
to me, may bear the Name of Sacrament. All helps, encouragements
and advantages for Heaven and Holinefs, do clearly fignifie Gods Care
and Kindneſs to me. Thus the Apoſtles Miniſtry may be a Sacrament, as
clear indication of Gods kindneſs to him.
9. There are fome Sacraments of Order that may be truely fuch, as
Holy Orders, Matrimony; and of Office, Civil, Oeconomical and Eccle-
fiaftical, whofe root may be the Covenant of Grace, But Sacraments of
Chriſtianity import fomething more,
Thirdly,
708
Serm. XX.
There are but Two Sacraments
}
Thirdly, As to its more reftrained and intended ufe, a Sacrament is
a ſtated Ceremony ordained by Chrift, made up of viſible Signs; where-
by our hearty dedication, and full confent to all the terms and tenders
of the Covenant of Grace, and Gods acceptance of us thereunto, is fig-
nified, folemnized and ratified by God and us, according to the Propo-
fitions and Injunctions of the New Teftament. Which when it is proved,
will make it manifeſt, that either their afferting of Seven is a moſt ſhame-
full and abuſive noiſe, both of provoking and dividing Words, or elfe of
deep and dangerous miſtake in Things, and too weak to bear their Tri-
dentine Anathema. Now if we view the whole deſcription in its parts,
we muſt confider theſe things, to ſtate and clear the Cafe in hand.
1. Whether the whole was not intended in the firſt uſe and accommo-
dation of the word Sacrament, to the concerns of Chriſtianity? 2. Whe-
ther all this be not included in Baptiſme and the Eucharift? 3. Whe-
ther it can be poffibly included in any of the five Sacraments befide?
1. Therefore, as to the firft Ufe and Application of it, to the Cafe in
hand, 'tis clear it was thus ufed by Tertullian, and by him applyed to
Baptifin: For ſpeaking ad Martyres, about their folemn Abrenunciation
which was made in Baptifm, and about other Interrogations propoſed
at the fame time; Vocatis (faith he) ad militiam in Sacramenti verba
refpondimus,&c. And thence (faith he ) did the whole action receive its
Name. And fo adversùs Praxeam, Fides in Patrem, Filium & Spiritum
Sanctum fecundùm Chriftianorum Sacramentum, &c. Which muſt at
leaft oblige us to, and influence all fuitableneſs of ſpirit and practice
to the facred Trinity, according to their feveral res and Relations to
us, according to Rom. 6. 3. 6. And on the fame account the Greeks
called our two Sacraments Myfteria, and the Church generally under-
ftood the word in this fence, in oppoſition to the Heathens initiation of
their Diſciples into their Idolatrous Religions; and thus the Ancients
write of only two Sacraments, as Tertullian, Justin, Irenaus, &c. Though
Tertulian mention indeed Unction, and Impofition of hands, de Refur.
Carn. yet doth he not relate them as diftinct, but as appendent Cere-
monies to Baptifm. Thus alfo Cyril of Jerufalem intends the fame of
Chriſme. The time would fail, to fpeak of Dionyfius, Ambrofe, &c.
And it is manifeft, that the Doctrines of the feven Sacraments were not
ſtarted, till broached by Hugo and Peter Lombard, from whom the
Papiſts at firſt fuck'd it,and terribly have they improved it, to bring about
their moſt mifchievous Ends.
2. As to the ſecond, that this defcription doth fuit the Eucharist and
Baptifm, is no difpute. Whence Bellarmine himself reflecting upon
Chemnitius, who afferted eight things as conftitutive of a Sacrament, in
that fence that Baptifm and the Eucharift are fuch: As, 1. A vifible ma-
terial Element or Sign. 2. A Divine Inſtitution of it. 3. And that Com-
mand in the New Teſtament, and inftituted there. 4. And this to the
End of the World. 5. Attended with a Promife of Grace. 6. And
this
Serm. XX.
709
under the New Testament.
this annexed to the Sacramental Sign, and cloathed therewith even by
divine Ordination. 7. And this Promife comprehending all the benefits
of our Redemption in clofe and full Relation to eternal Life. 8. And
all this figned, fealed, offered and applyed virtute Dei, to all that enter-
tain thefe Sacraments by Faith. Hence Bellarmine instead of denying the
truth and full Propriety of this Application, attempts to prove them ap
plicable unto Penance, and thence would argue it to be a Sacrament.
3. As to the third, whether the other five can be as truely and fully
called Sacraments with equal correfpondence to thefe eight particulars,
this muſt be tryed by an equal ballance, and true examination of all par-
ticularly: And therefore the five Sacraments which must be brought unto
the teſt, are theſe. 1. Confirmation.
1. Confirmation. 2. Extreme Unction. 3. Ma-
trimony. 4. Orders. 5. Penance, which is transferred unto the lait, to
introduce the refidue of my Work.
1. As to Confirmation. What Elements are made the vifible and
proper figns? By what Inftitution is it ordained? and by what Promife
of Grace, with reſpect to Pardon and Eternal Glory, is it encouraged and
annexed? Or wherein will they fix its common and adequate relation
and proportion to the two great Sacraments? What is their Confirma-
tion (by Chriſme on Infants) for the receiving of the Holy Ghoſt, but an
audacious Apifh imitation of miraculous Operations by the Apoſtles
hands? Nor can their equivocal juggles about the Promife of the Spirit
relieve them in the Cafe, if the gift thereof as fanctifying and comfort-
ing, of equal neceffity and extent to all times and Chriftians, be diftinguiſh-
ed from its miraculous and extraordinary Operations and Difpenfings,
which was to be appropriated to that fealing Age, both as to Chriftians,
and extraordinary Officers and Circumſtances.
2. As to Extreme Unition, grounded upon Mar. 8. Fam. 5. when
they can prove that theſe things are to be referred to ordinary and per-
petual Ceremonies in the Church, throughout all Ages, and not to the
extraordinary circumſtances and Ceremonies of a Sealing day, wherein
'tis neceffary that the Goſpel be fealed and proved by Miracles at its
firſt introduction into the world, they are more like to win the day, and
prove their Unction Sacramental. But do not their own Waldenfis, All-
phonfus è Caftro, and famous Eftius himſelf conclude, that James and
Mark ſpeak of Miraculous Cures? Were not the parties to be anoynt-
ed, ſtricken and held with great Diſeaſes, partly contracted and deſerved
by grievous Provocations, and partly inflicted to illuftrate that miracu-
lous Power which was then on foot. What though there be fomewhat
of analogy betwixt bodily difeafes, and fin it felf, yet certainly Oyl had
been more proper to the vitium than the reatus of their fins: An ana-
logy is requifite in a Sacrament, and the Promiſe Jam. 5. is of Remiffion,
and Oyl that may have fome Analogy to wounds, bears little or none
to fpots, or guilt of puniſhment.
3. As to Matrimony, who made it a Sacrament under the New Tefta-
Bbbb
meat?
}
710
There are but Two Sacraments 1
Serm. XX.
ment? Or what is there in the Ordinance to make it answerable to the
thing? and if it be a Sacrament, yet 'tis but œconomical, and it is no
more divine than as it is an inftituted Relative ſtate by God; and fo is
the Covenant betwixt Mafters and Servants: And thus the Inauguration
of a King may be a Civil Sacrament. But a Sacrament of the Covenant
of Grace is made compatible to all Believers: But this is not fo, but
the Prieſt muſt be barred from this Sacrament, left it impair his Purity.
But they alleadge, it is called à Myſtery, Eph. 5. 31. and have not the
Woman and the Beaſt the fame Name? Rev. 17. 1. yea, doth not Ca-
jetan affirm this place no argument that Matrimony is a Sacrament?
Aware 'tis like he was of that which followes cloſely in the Text, viz. I
Speak of Chrift, &c. What trifling fubtleties do they (the Papiſts) uſe
to amufe the World, as if they did deſign to be more ftudious to walk
in darkneſs, than to prevent or heal the wounds and breaches of the
Church.
4. As to Orders. Though this may be a Sacrament of Order, and
truely fo, yet is not that commenfurate with a Sacrament of Chriſtianity.
All are not Minifters that may be poffefs'd of preſent Grace, and have a
title to Remiffion of fins and everlafting Glory. And it feems fomething
odde, that one Sacrament of the fame Covenant, fhould make men un-
capable of another. As alfo that two different Sacraments inconfiftent on
the one hand, fhould have the fame fign. And it is yet more ftrange,
that this ſhould be equal to Baptifm and the Eucharift, and yet fhould
want a viſible Element for its fign.
5. And as for Penance, (as far as God requires it, and ſtates its uſe
and nature) doth not Baptifin relate and bind us to it? Is it not Baptifm
of Repentance for the Remiffion of fins? What is the external Right?
And where is the acceffion of the Word unto the Sign whereby it muſt
be made a Sacrament? What is there in this Penance commenfurate with
Baptifm.
Fourthly, As to their many Reaſons amongst the Schoolmen for their
Septenary number, let them name any thing fubftantial, that is not re-
ducible to theſe two Sacraments. Their feptenary number of different
Conditions, or Vertues, or Diftempers; thefe two Sacraments will com-
prehend them all for they contain what is fully fuitable to every ftate,
urges to every vertue, and tends to cure our fpiritual diftempers; and
what need we Seven of theirs, when Chriſt hath inftituted Two to do the
work? But let us confider what they fay. We will infift upon the Rea-
fons therefore, whereon they would eſtabliſh the Septenary number of
their Sacraments, and anfwer them.
1. They tell us, that the Number Seven is famous, and of frequent
uſe and ftrict importance in the Scriptures; as Aarons Garments put on
by his Sons foven dayes, the Attonement for the Altar feven dayes, Blood
fprinkled feven times, Naaman waſhing ſeven times: Thus 'tis a num-
ber famous in Expiations, and otherwife; hence now Eliphaz muft take
feven
}
Serm. XX.
711
under the New Teftament:
}
+
Head I have
feven Bullocks, and feven Rams, and go to Job, ch. 42. v.8. Seven
Gifts of the Spirit, and thus feven of the Apocalyptical Seals, Trumpets, Since the
Starres, &c. To which I anfwer. Tis wonderfull, they took no no- writing of this
tice of this too, that the number of feven commenced from the com- found fome
pleat finiſhing of Nature as to its Order and Existence, and Gods refting Papifts infift
from his Labours; all which was done within a Septenary of dayes, ma- on this very
king the first week as it was in the beginning,
thing.
2. Were this digefted into an Argument, thus it would run: What-
ever Number is of famous ufe and mention in the Scripture, muſt be
the Number of Sacraments, under the New Teſtament, of the Cove-
nant of Grace. But feven is fuch a Number, &c. Ergo 'Tis the
Number of Sacraments, and confequently, there are feven. And what
if the major Propofition be denyed, will they not be forely exercifed to
prove it? what if we charge the Number in the Minor, and fay, that
One is the Number of famous ufe and frequent mention, will it not then
be found, that whatſoever anfwers this Medium for One, will do their
work for feven? I mean to anſwer it. How many Ones are uſed and
mentioned Eph. 4. 4, 6? One God, Chrift, Faith, Baptifm, Church, Spi-
rit, Hope, Heaven, &c. What do they think of two Lights or Lumina-
ries, two Tables of the Law, two Cherubims, two Covenants, two
Commandements? What do they think of Twelve Patriarchs, twelve
Tribes, twelve Apoſtles, twelve thoufand fealed, twelve Gates, &c.?
Are theſe therefore Twelve Sacraments? and fo of other Numbers.
Now if this Argument be followed clofe, they muſt be brought to this,
That either this is no Argument for their Number of Sacraments, or that
their Number muſt riſe and fall according to what Number we fhall
pitch upon, and fo there may be one, or two, or feven, or twelve Sacra-
ments, &c. and fo in what fence, and why fo many and no more. And
further, thus the Reafon would prefs as hard for feven Sacraments un-
der the Law as Goſpel: and as to Expiations and Confecration, do not
two Rams, two Goats, two Turtle-doves, or two young Pidgeons, bid
as fair for only two Sacraments, as feven of other things can bid for feven
Sacraments? And thus much for this Argument fetcht from the con-
gruence or apt agreement of Numbers.
2ly, Let us take notice of thofe Arguments which Aquinas brings
for the proof of feven Sacraments. Part. 3. Quest. 65. Art. 1.
1. The Analogy or Proportion betwixt Natural and Spiritual Life.
And here 'tis worth enquiry, whether all they fay be not intended in theſe
two. 1. For the Effe per generationem: This is defignedly in our Bap-
tifim, which is the Laver of Regeneration, confidered relatively, as we
are baptized into new Relations, to which our cordial acceptance in
capable fubjects (I mean the adult) is abfolutely neceffary before God;
and a Profeffion thereof (probably ferious) before the Church. And
whether this be Grace or no, let it be confidered for the doubting under
its proper head. And as for thoſe that talk of inward, real, fubjective
Grace,
Bbbb 2
い
​712
Serm. XX.
There are but Two Sacraments
1
1
Concil Trident.
Grace, by the Application of the outward Elements, and that this Grace
is in the Elements, they muſt affert this to be wrought at the rate of a
Miracle; which, when 'tis proved to be wrought by proper,neceffary,in-
ftituted Reſultancy from the Sacraments, fhall be affented to. And I be-
lieve they will find it hard to prove fubjective Grace wrought by the
Sacraments themſelves, otherwife than by moral objective Influence.
And whatever elfe is wrought, is done by ſome diſtinct Operations of
the Spirit, even as 'tis done when the Word of God is made to work
effectually. And as for the reft, the fame anſwer will ferve them all. As
Increaſe in Confirmation, Nouriſhment in the Eucharift, medicinal repa-
rations of the lapfed by Penance, removal of the reliques of Difeafes
by Exercife and Diet, to which they make Extreme Unction to be ana-
logous; Orders in relation to publick Exerciſe, to compleat vital Per-
fection; and Matrimony for the propagation of an holy feed. For theſe
I would fain know, whether the two Sacraments which we plead for and
they own, do not referre to all theſe things, in that they bind us to, and
in their kind help us in all that is pretended as defigned by the other five?
And as for Confirmation, doth it bind us to, or feal to us any thing new,
distinct materially from Baptifm? Or is it not rather (orderly difpenfed)
the renewal of the Baptifmal Covenant.
2. As for what is alleadged by way of remedy, againſt diſtempers, or
in relation to thofe diftinct Graces and Vertues wherein we are concern-
ed. Both are confidered, and abundant Provifions againſt the one, and
for the other, are made in theſe two Sacraments, fo far as they are pro-
per to Chriſtianity as fuch. And fo ſpeak all Chriſtians as fuch, to be
concerned in them. And if any thing falls out to fome that is not incident
to all, 'tis fit that it be referred to its proper head, in Order, or Prudence,
or the like. And if they will contend about the name of Sacrament, let
them have it, provided that in things they will diſtinguiſh (and let us
underſtand they do fo) betwixt what is a Sacrament of Order, and what
is a Sacrament of entire Chriſtianity. And that they will explain their
own Tridentine words, Caranz. Epit. Conc.in Conc. Trid. Seff. 7. cap.3.
de Sacram in gener. See Rainolds againſt Hart, in his Confer. chap. 8.
div. 4. p. (mihi) 602.
And having now difpatch'd the point of the feven Sacraments (about
which I could have ſpoken more, but that I care not for thoſe Contro-
verfies that are made fo intricate by a refolved efpouſing of words and
phraſes, whoſe fence is arbitrary and undetermined) amongſt which,
Penance was transferred unto the laft, it will not be amifs to make fome
fhort reflections upon the Popish Doctrines of Humane Satisfactions,
which they make a branch of Penance, and with Contrition and Confeffi-
on to be conftitutive of it.
The Councel of Trent afferts it falfe and alien from the Word of God,
Seff. 14. Cap.8, to fay, That the fault is never remitted by God, but the whole Punish-
de Satisfa&t. ment is pardoned too. And fo the Trent Doctors ftriking harmony with
G. Rom.Catech,
the
}
Į
1
Serm. XX.
713
under the New Testament.
{
I cannot ROW
humane Satis-
the Roman Catechifm affert, That when God forgives a Sinner, he yet
forgives not all the Puniſhment, but leaves the party by his own works
ſpeak to this
to fatisfie till it be waſh daway; and thefe works are all good Actions head or part of
inward or outward, proceeding from Vertue, as Confeffions, Almes, Faft- factions largely,
ings, Prayers, Sufferings in this Life, or in Purgatory: and the things but I thall con
we fatisfie God for by our good works, are
1. Temporal Punish- tent my felf at
ents. 2. The Reliques of fin. 3. The fault it felf. 4. The fame Pu- fome brief
niſhment wherewith the Damned are afflicted, Eternity only being ab-
ftracted from them. And here we muſt confider, 1. How they diftin
guish, 2. What they conclude, and fo how far they come to us, and
wherein we part.
Firſt, For the Diſtinctions; they are upon three Heads principally.
(1.) They diſtinguiſh upon Sin: and they tell us, that it is confidered
here, as 1. Either before Baptifm; or 2. After Baptiſm.
1. That be-
fore Baptifm is either Original or Actual: and 2. That after Baptifm is
`confiderable either in (1) Relation to its Object moſt immediately con-
cerned, which is either 1. God, or 2. Man; (though in the general no-
tion every fin againſt Man is against God too, whofe Lawes are broken
by our Irregularities as to our felves, or one another;) and then as in re-
lation to its (2) Quality or Aggravation, 'tis either venial or mortal :
And here you must confider, 1. The Fault, 2. The Stain, and then 3. The
Puniſhment; which we transferre to be confidered as the next Head of
Distinctions where we ſhall confider it; and to the other part, 'tis thus
replyed.
1. Sin is confiderable in the general Notion as a tranfgreffion of the
Law of God. Now the Law is transgrefs'd in reference to either our
Hearts or Actions. Sin in the Heart is confiderable as to (1) Its Deriva-
tion into the Heart or Nature of Man, by Original tranfmiffion to all the
children of apoftate Adam : Or, (2) its Intereſt and in-dwellings in the
Heart, and corrupting prevalent influences upon it. And fo here we muit
diſtinguiſh betwixt, 1. What God doth as an offended righteous Ruler
in a courſe of Puniſhment, making fevere and just reflections upon
our Nature becauſe of the violation of the Law of our Creation: And,
2. What is done by Man as under the circumftance of his Primitive For-
feiture and Diſeaſe, which our Parents firſt miſcarriage brought into the
world. And then we fay, (1) God justly might and did withdraw that
Spirit of Holiness from Adam which he by finning thruft away, and left
him in that ataxy and diforder which man fo willingly threw himfelf into,
fo as that he had no Holinefs and Rectitude to tranfmitt to his Pofte-
rity. And, (2) Apoftate, and thereupon corrupted Adam could not
• communicate a better Nature to Pofterity than he had himſelf. Nor,
(3) Was God bound in Governing Juftice to fet his Seed under fuch com-
fortable Circunftances as he did fet himfelf: And (4) the rather becaufe
the Miſeries of all his Seed was part of the Puniſhment which was due to
him; even as their Holineſs and Felicity ought to have been a powerfull
motive
preſent with
touches and re-
flections there-
upon. For this
fim & membra-
matter is divi
tim more clolely.
and fully hand-
led by others in
this Exerciſe.
714
There are but Two Sacraments
Serm. XX.
motive, and fhould have been a fure reward to his Obedience, and con-
tinuance in his due Integrity. Now 2ly. As to its in-dwellings and in-
tereft in the heart, and dreadfull Influences upon it, they ftill abide in
fome meaſure, and are owned and acknowledged in our Baptifmal Co-
venant, wherein we do accept of the Spirit as our Sanctifier, which he
could not be unless we were defiled, and acknowledged our felves to be fo.
Nor can we any more conclude the perfection of the Sanctification of our
Natures, by our being baptized into the Holy Ghoft, than we can con-
clude our perfect Glorification and Salvation by being baptized into the
Father and the Son; all being to be wrought and perfected in a way of
gradual motions, proficiently, anfwerably to thofe healing Rules and Re-
medies that are before and with us, to be obſerved and improved by us.
And as to finfull actions, they are the products of our finfull hearts; and
we promiſe to prevent them (as much as in us lies) for time to come, even
as we do profefs and exercife Repentance for what is paft and gone.
And here our Covenant-cloſures, and anfwerable Converfations after-
wards, are no further fatisfactory unto God, than as they anſwer his
commanding will, as our Obedience to him, and as the performed Con-
ditions of our Salvation which God hath made fuch.
2. Sin in relation to its Object, is either againſt God or Man; con-
fifting either in doing what we ought not, or not doing what we ought,
and as we ought to doe, with reference to all thofe circumſtances and
relations in which and under which we ſtand as to God and Man, either
our felves or others; and on both theſe we ſhould or do reflect with an
anfwerable frame of fpirit thereunto, as far as our miscarriages have
been and are known to have been committed againſt God or Man, or
both. And here [by God,] I mean the facred Trinity, the Father, Son,
and Holy Ghoſt: and thus our fins before and after Baptifm are the fame
as to their formal Nature, (viz. they are tranfgreffions of the Law of God
whenever they are committed) although by fome acceffary circumftan-
ces they may differ in degree: And thus tis true, that to break the Laws
of God after the folemn Vow of Baptifm to the contrary, is worſe than
to do it before, and may require fome fmarter Difcipline and Reper-
tance, in that the Obligation of a Vow that is made (and fuch a folemn
Vow is Baptifm) doth greatly aggravate the fin; and hence, 'tis likely,
did arife that primitive Penance impofed upon Profeffors lapſed after
Baptifm into Heathenifim, or other fcandalous mifcarriages, in order to
their own Recovery and Eſtabliſhment, the fatisfaction of the Church
about the uſefull truth of their Repentance, with reference to their re-
ftauration; the vindication of the Purity of Chriſtianity, againſt the Ca-
lumnies of others; and the prevention of the Revolts of others; and fo
the quickning of all to regular Care and Watchfulneſs about their per-
feverance and proficiency in Chriſtian Growth and Godliness; that
fo thereby it might be manifeft in the eyes of all about them, how
much the Rules and Difcipline of Chriftianity did fecure, promote and
quicken
Serm. XX.
715
under the New Teftament.
1
quicken all Righteoufnefs, Sobriety and Godlinefs, at the highest rate
in the world.
3. Sin in relation to the ftrength and meaſures of its Malignity, and
as it referres to the Quality of our ſtate, is either confiftent or incon-
filtent with the ſtate of faving Grace. And here it is not fo much to be
confidered what is lawfull or unlawfull, as what is poffibie or impoffible
to be in a truely Regenerate Heart. 'Tis poffible, a good Heart may not
do every thing that is required of him, and yet it is unlawfull to let the
leaſt thing be by him neglected. I have yet met with none that dare de-
clare and ftand to it, That there hath never been the leaft remifnefs or
neglect that by their utmoſt poffible care could be prevented, fince they
were firſt converted unto God; but all, in every thing they do with God,
and for God, dread to be dealt with according to their best performances
in exact proportion to their merit. We do depend upon Chrifts Merits.
and Interceffion, and uſe his Name to beg our pardon for Irregularities
even in our holieft performances; and certainly the ferious Heart will
dread to complement with its God. And therefore when the Papifts talk
of venial and mortal fins, and tell us that Mortal fins can have no fatis-
faction but from Chriſt, but Venial fins may be fatisfied for by our felves;
let them but freely tell us what they mean. 1. Is any fin fo venial as
that it cannot merit the Wrath of God hereafter, by any Law which he
hath made? Is not the tranfgreffion of Gods Law the formal Nature of
fin? doth not that very Law pronounce every delinquent worthy of Death?
is not Death the indication and execution of divine diſpleaſure? Is not
Death comprehenfive of all Miferies, as it was ftated in the fanction
of the first Law? Are not fins dignified from their Object? a gentle
ftroke when given in Anger, though in its nature it be but little, yet if
given to a Prince, receives another ftamp and character; and as to God,
if the matter be great, there is no difpute but the fin is great, as Blaf-
phemy, &c. if it be fmall, the fin is great, becauſe the great God is.
denyed his will; although his claims were mean and eafie as to the mat-
ter of them. Did God bid us do fome great thing, would we not do it?
how much more when he commands what is but fmall for us to do, would
not the neglect favour of great contempt even in a finall affair? 2.Do they
by venial fins mean fuch as do not prove our full revolt from God, be-
caufe 'tis poffible fuch a fin may be committed by one that yet doth hold
to God as his great and only End and Reft? why then We own as well
as They, that every fault and flip proves not a perfon to be forthwith
Graceless. 3. Do they by venial fins intend fuch fins as do or may be
pardoned upon Repentance, Faith, and New Obedience? if fo, it will
put them forely to it to mention any fin, though never fo hainous in its
nature (the fin againſt the Holy Ghoft excepted) which a right hearty;
practical Repentance and Faith in the Lord Jefus, c. may not obtain.
the pardon of; and in this fence no fins are mortal but thofe which una-
voidably bring the Soul to Hell at last, and that through final Infidelity
andi
716
Serm. XX.
There are but two Sacraments
J
t
1
and that through final Infidelity and Impenitence and hence we ſhall
the better underſtand what can be meant by theſe fins being to be fatis-
fied for by us, and in what fence they may be fo. For if they mean, that
the Blood of Jefus was not needfull to make them pardonable upon thoſe
terms, propoſals and conditions of their pardon, which God hath tendred
in the Gofpel; Chrift is apparently contemned and undervalued: But if
they mean, that the pardon will not be had unleſs the Conditions be per-
formed by us, it is most true; and if they mean fomething elfe, they
muft declare and prove it to us.
(2.) As for the Things for which our Satisfactions must be made,
they tell us, they are, 1. Temporal puniſhments; as (1) All the Mife-
ries of this Life in relation to our Bodies, Goods or Name. (2) Death it
felf. (3) The pains of Purgatory, which are lofs and pain, the fame with
Hell it felf in Kind and Nature, though different in Duration, and it
may be ſomething in Degree. For as to the Eternity of pains in Hell, 'tis
but an Accident thereof; and for Subftance we muſt fatisfie: For the
Eternity thereof Chriſt is reſponſible, who hath made them temporal that
they might be removed by our fatisfactions. And then we muit fatisfie
2. For the Reliques of fin: 3. For the Fault it felf: And 4. For the
Puniſhment of the Damned in Hell, if the Eternity thereof be but ab-
ftracted from it. To which I anſwer,
1. Whoever is concerned to make Satisfaction, is confidered either
in relation to Property as a Debtor, &c. or in relation to Law as a Ma-
lefactour. Now as to the cafe in hand, as Sinners are looked upon as
Debtors, fo they relate to God as their Proprietary and abfolute Lord
of his own; and fo they may be look'd upon as having taken, or de-
tained from God fomething that is not theirs but his, which yet he might
have parted with, and yet do himſelf no hurt; or elſe fomething which
they have neither right unto, nor can God part withall without his pre-
judice or dammage. If in their former fence the thing be taken, 1. Then
Satisfaction demanded from our felves, or from another, rather refultëd
from Gods Will than from his Wifdom. For it had been no incongruity
for God to have retreated from his Right, where neither his Truth nor
Wiſdom is concerned to forbid it; for who can blame a Creditor for
want of Goodnefs, (when there wants nothing elfe) in that he doth for-
give a Debtor? 2. Then there was no need of Satisfaction in the Cafe.
God's fingle Power could have recovered his own again. 3. For God
to have his own again was all that he could look for. In that he had no
prejudice but the meer alienation of his own again, and that not fo much
from his Property as his Poffeffion: For no mans Apoftafie from God
could rob God of his title unto the Man,for that is too faft and abfolute to
be changed; And if God be only concerned as to his Poffeffion; when
his Goods are come again into his own hands, no greater Satisfaction
can be made. 4. When God hath all his own again, there can be no-
thing left to make him Satisfaction with, lecing God hath a right to all
that
1
Serm. XX.
under the New Testament.
717
!
that we can do as our Proprietary, and ever had, and could never juſtly
be denyed it. But fecondly, if you take the matter in the latter fence, as
fomething is taken or detained, unto Gods real prejudice and dammage.
1. Then alfo Gods Omnipotence could have repaired his lofs. But,
2. Nothing can poffibly impoverish God, whofe abfolute and infinite
Happineſs and Riches are nothing but himſelf, whofe Property is abfo-
lute, and his Omnipotence its full fecurity. But now, if our fins fpeak
a relation to a violated Law, and fo God be conſidered as a Ruler, then
we muſt mean, that we muſt compenfate that injury which in the courſe
of Government we have already done to God, by the diſhonour we
have done him in contradicting Gods righteous Will, breaking his Laws,
and diſturbing or diffolving his fixed courfe in Government; or we muſt
do fomething elſe that ſhall as well fecure the Governours Honour, an-
fwer his Ends and Will in Government, as our deſtruction for our folly
can amount to;` and what that is, we poffibly may underſtand hereafter,
as the Papiſts do interpret and intend it.
2. As to the things for which thefe humane Satisfactions are required,
they are it ſeems, (1) Temporal Puniſhments. But, 1. Is it not ftrange,
the Puniſhment fhould be born in our own Perfons, and in its kind too,
and yet that fatisfaction ſhould be made at the ſame time too? Is it good
fence to ſay, that there muft be, Redditio ejufdem, the payment or re-
ftoring of the fame thing exacted, which is the bearing of the Penalty,
and yet at the fame time doing or bearing equivalentis, fomething pro-
portionable and in lieu thereof. 2. As for the Pains of Purgatory, I
Thall leave that to a better Pen, that is concerned in that head; and thither
I referre the Reader. 3. As to Death it ſelf, are voluntarinefs, and Pa-
tience fatisfactory here? if fo, for what? Is it the ſtroke of Death? why
is it not then diſpenſed with, and fo we made immortal, to ſcape that
dreadfull blow?" and further, why may not fuch a frame of patience and
fubmiffiveneſs prevent the ftroke? what makes them fatisfactory? is it
becauſe they are pleafing unto God? then Enoch fatisfied for his death,
and therefore ſcaped it, Heb. 1 1. §. and yet another doth as truely fatis-
fie for death, that bears it, as he that bears it not. 4. As to thofe other
Puniſhments in this Life, the holiest man may have them all, and oft-
times feels them more than he that never was folicitous to pleaſe his Ma-
ker, or make him fatisfaction. It is not at the choyce of any, whether
the puniſhments that God inflicts ſhall be born or no; and Nature teaches
men to chooſe the gentleft ſtrokes; and if the fufferings of this Life be
not voluntáry, undue, æquivalent, they make not compenfatory fatis-
faction. 5. As to thofe Reliques of fin, what fatisfaction are they ca-
pable of, diſtinct from their being purged away bythe Grace of God in
the due ufe of proper Means, and from our Releaſe as to their binding
of us over to the wrath of God, and the due fentence of his Law? 6. Aš
to the Fault it felf, how, and in what fence is it capable of our fatisfacti-
on? Can any thing make it true, that I was never guilty of the fact I did?
Cccc
That
!
718
Serm. XX.
There are but two Sacraments
:
That a Sinner hath been a Sinner is an eternal Truth, after delinquencies
and faults committed. Can any thing make it true, I ought to have done
what I have done amifs? can any thing make it true, that what was done
*amiſs never deferved the wrath of God? or that it was not just and fit,
that he who broke the Law of God fhould dye? Can any thing make it
warrantable, that I ſhould break the Law of God, or fafe for me to do it,
when God faith it is not? And when you have confidered in Sin, the fact
and faultinefs, and the chargeableneſs of both upon the Sinner, and the
truth of all, and have prefcinded theſe in the confideration of its being
fat sfied for by us; you will find it can in no fence be capable of fatis-
faction, but as to our being purged from its commanding, or releafed
from its condemning power. And can I do any thing for God that can be
as gratefull to God, as it would have been to him that I had never fin'd
againſt him? or can any thing be done by me that can do equal ſervice
to my Rulers will and honour, and the due Ends of Government, with
my perfect Innocence and Obedience? or can I do any thing for God,
that in ftrict proportion of deſert can merit any being cleanſed from the
ftain and blemish which a fault hath left upon me? If not, then let the
Papifts tell me in what fence a fault can be capable of our fatisfactions,
that fhall keep it from connoting, either 1. Puniſhment, and fo it is no
further pardoned than the Puniſhment is remitted, or 2. Purgation, and
then it doth import no more than being fanctified or reformed: From
whence it follows, that their fundamental Maxim is a precarious though
confident Affertion and Conclufion, or an ambiguous Cheat, viz. That
they that fay, That the Fault is never remitted by God, but the whole
Punishment is pardoned too; fpeak that which is falſe, and in no wife
owned by the Word of God. For, 1. 'Tis evident, that nothing can
make an Act that was finfull when committed, clear from the charge and
cenſure of having been a fault; and in this fence, finfull Actions are in-
capable of Remiffion, and therefore forreign to the cafe in hand. 3. If
they mean hereby, (I mean by a Fault remitted) the extirpation of a
finfull Principle, and prevention of the fame finfull Action or miscarriage
in kind; and fo that this may be in many who are not excuſed from the
juſt inflictions of miferies of Life, and pains of Death. 'Tis granted,
that the beſt men alive are not unjuſtly dealt with, if they be vifited with
the Puniſhments of Life and Death, becauſe of the Garden-quarrel, and
thofe corrupted Natures which were derived thereby, together with our
perfonal delinquencies. 3. But if they mean,by the Remiffion of a fault,
God's taking off thofe Puniſhments, and difcharging from the fentence
of the Law, whereto the Fault had bound me, the remiffion of the Fault
and puniſhment are of the fame extent.
<
(3) They diſtinguiſh upon fatisfaction, and fay that fatisfaction either
doth relate to rigorous Juftice, or to gratuitous acceptance. (1.) The
former cannot be made by any thing but, 1. What is our own; 2. What
is undue; 3. What is of equal dignity and value. And theſe things (fay
they)
Serm. XX.
719
under the New Testament.
they) cannot be attributed to any but Chrift himself, who alone can Bea
paria reddere. But then (2) the latter Satisfaction is by Gratuitous Ac-
ceptance, and fo, by the favourable Condefcenfion of the offended Ruler,
men may fatisfie as far as God will give them affifting and accepting
Grace; and thus what with the Spirits help by inward Grace, and the
tincture of the Blood of Jefus by Gods Grace upon our works to make
them fatisfie, we being one with Chrift our Head, and communicating
of his fatisfaction for us, derive that merit from him into our works,
which make them fatisfactory; which works being the works of the
Spirit, and coming thence, derive a certain infinity and equality, where-
upon enfues the Grace of Evangelical Councels, whereby we are ex-
horted and perfwaded to what we are not commanded, and thereupon
it followes, that we have fomething that is our own, and undue to God,
and therefore fatisfactory, and the more eafily fatisfactory becaufe of the
third Grace of Remiffion, which removes the Eternity from the Puniſh-
ment, and makes it temporal, that fo our fatisfaction for it may be more
poffible and eafie. So then, that may be done by Grace for fatisfaction,
which in ftrict Juftice is impoffible; and then do but confider what
1. God enjoyns you to; as vehement and intenfe Contrition, and this
will do your work for Death and Purgatory, outward laborious works,
as Faftings, Prayer, &c. as alfo Almefdeeds. 2. Confider what may
be enjoyned by others, as the Prieſts enjoyning the vifitings of Shrines
of Saints, fo many Ave's and Pater Nefter's, and other Penance. And
3. What you may do your felves, by voluntary Pilgrimages, Faſtings,
Scourgings, Sackcloth, Weepings, Prayers in fuch Numbers and Meaſures,
and all other feverities by felf-puniſhment; and fet upon thefe with an in-
tent to fatisfie, and the puniſhment of your Sins will be revers'd; becauſe
theſe things are more than you are bound to do, or God required of you.
I pretermit the points of Indulgences, Purgatory, and other mens Sa-
tisfactions, for they are the Bufinefs and Employment of better Heads
and Pens, engaged in this Morning Exercife. And as for Treafuries, and
the Popes power to difpenfe them, I think if he can do it, he is bound to
pardon all on Earth, and releaſe thoſe in Purgatory; and lives in mortal
fin if he love not his Neighbour as himſelf: And I believe, were he in
Purgatory, he would thank thofe kindly that would releaſe him quickly;
and then the Precept binds him to do as he would be done by. But on the
other part, thefe Reflexions may fuffice which follow.
Artic. 1. ex
Scoto in dift. 3.
1. Satisfaction is defined by the School-men, by a voluntary Reddi- Alteint. in
tion of fomething equivalent, otherwife undue; (for fo the word fatis Lexico Gabr.
doth import, and fatisfaction fignifies fomething that is fufficient) and dift. ib. qu. 20
fufficiency imports an equal correfpondence of that which is returned, to
that for which it is returned, and that both in Beneficiis & Pœnis, in qu. 1. lib. 4.
Benefits and Puniſhments: And hence it followes, that he who returns
lefs for fin than Divine Juſtice doth exact, doth not fatisfie, although he
doe to the full what is enjoyned him by his Confeffour. Though yet he
Cccc 2
doe
720
Serm. XX.
There are but Two Sacraments
cludes a little
catorum oper a
differences
the Church,
pag. 133.
doe aliquam pœnam peccato fuo debitam folvere, foluturus in futuro qued
And the fame minus injunctum eft, & folutum in prafenti; yet even here they are not
Anglef. con- agreed in the Cafe. For though thofe mentioned in the Margent affert this
after, That the Doctrine, yet others fay, that Satisfaction is not to be made by fome-
Prieſt can im- thing otherwife undue; as Durand. d. 15. qu. 1. Cajet. Trait. de Sa-
ponere pro fa- tisfact. q. 1. and Anglef.in flores Queft. part. prim. Queft. de Satisfait. p.
tisfactione pec- (mihi) 253. concludes, That works otherwife due ratione Pracepti, as
alias debita, commanded, if they be done in Grace, are fatisfactory for the Pains of
and for their Purgatory; and Martyrdome is his inſtance, and he tells us, that he is
injurious that prayes for a Martyr to him; and this he makes to be the
through moft
fence of Cajetan and Durand. But to addrefs our felves unto the Caſe
of this Doctrin
of Satisfa&t.fee in hand: Satisfaction being the doing of fomething that is fufficient, hath
Whites way to a relation to either, 1. Commutative Juftice, relating as to perfonal
Debts or Injuries; and here the ground of his demanding Satisfaction
that is wronged, or Creditor, is his own perfonal juft Intereft and title
to what he claims, and the juſt Meaſures of our Satisfaction are to be
fetch'd from both the juft intrinfecal value and worth of what we are to
make him fatisfaction for, and alſo its relative worth to him whoſe loſs
by the abſence of his own proper Goods, and all the dammage that ac-
crues to him thereby, muſt have its equal compenfation from him that
is Debtor or Injurious, unleſs fome other accidents (as the Debtors
inability, or Creditors diſtance, or the like,) make it impoffible to make
this fatisfaction; and then, nemo tenetur ad impoffibile. Or, 2. It re-
lates to Diſtributive Juftice, as the wrong which doth require our fatis-
faction may relate to Law and Government; and here the Rulers Honour
and the Ends of Government, muft give and ſtate the Meaſures of our Sa-
tisfaction; for in the whole, our Satisfaction,if truely ſuch, muſt bear pro-
portion hereunto; and then whatever (upon the whole) doth exceed the
bounds and claims of Gods Propriety, Excellence, Authority and Bene-
ficence, and all that merit which doth and muſt refult herefrom, cannot
be called undue, and therefore amount to fatisfaction in the ſtrict fence.
But in a comprehenfive and large fence, God may be faid to be fatisfied
in feveral fences. 1. As his Will is pleaſed by doing what is demanded
of us under our preſent or fuppofed Circumftances, and thus we fatisfie
his will as far as we doe what he commands us. 2. By Reparation of
the Governing wrong and injury that is done him; and thus that fatis-
faction which muſt anſwer the wrong that is already done by our Apo-
ftafie from God,is and can be only made by Chriſt. But that injury which
would enfue from the Impunity of Delinquents, (here I mean fuch Delin-
quents as finally reject the Remedy that God hath given them by Chriſt)
muſt be compenfated by their own bearing of their deferved and entail-
ed Penalty; and thus God is fatisfied againſt their wills by their effectual
tranfmiffion to their deſerved wracks and tortures. Or, 3. By perfect
innocent Obedience to the whole Law; and they that challenge, let
them maintain, poffefs and prove it, or 4. By a full anfwering of Gods
vindictive
Serm. XX.
721
under the New Testament.
}
vindictive Juſtice, by fuffering here what is equivalent to the full lati-
tude and importance of their deferved puniſhments in Hell; and where
is that ſelf-auſterity and diſcipline here in exerciſe, or poffibly to be met
with, that is equivalent to God's revenging ftrokes and wrath in Hell?
Who hath an Arm like God, to ftrike like him? Or who would if he
could, afflict himſelf at the proportionable rate of Gods omnipotent re-
venge, whenas the profpect of Chrift's approaching Cup had fuch im-
preffions on his Heart and Countenance? But we paſs on to the next
Head.
}
•
2. Satisfaction is here fpoken of under a double Notion and Relation,
and fo divided into, (1) That which referres to ftrict and rigorous Juftice,
or (2) To Gratuitous Acceptance. In the former Chrift only is concern-
ed, as only capable of making it; becauſe what Chriſt did, and was to
do as fatisfactory, was 1. His own, 2. Undue, 3. And of equal value and
dignity. But in the latter, our capacity is large and good. And here we
have, 1. The matter of our poffible Satisfaction. Some things volunta-
ry; Pilgrimages, Faftings, &c. Some things enjoyned. (1) By God, as
vehement and intenfe Contrition, laborious works and Almef-deeds, &c.
And (2) By the Prieft, as the vifiting of Shrines of Saints, fo many Ave's
and Pater-Nofters, with other Penance. And then we have, 2. The
Grounds and Means whereby our voluntary and enjoyned works are
ripened into fuch Dignity and Value as fhall make them fatisfactory:
Namely, (1) God's condefcending and accepting Grace. (2) The
tincture of the Blood of Chrift, our Union to him, and communicating
of his Satisfaction, from whence our Works derive their Merit. And,
(3) The inward workings and affifting Grace of the Spirit, by which
our works proceed from inward vertue, and fo derive a certain Infinity
and Equality. So that now the door is widely open to Evangelical
Counfels, to which you are exhorted and perfwaded, but not com-
manded.
1. Then let us hence confider, How far Chrifts Satisfaction doth ex-
tend it ſelf, and fee what room there is left for Humane Satisfactions,
that fo we may the better find and fix them, and fo confider them more
exactly in their proper Place and Office. And (1) They here acknow-
ledge, that the Matter of Chrift's Satisfaction (befides its being undue,
and his own) is of equal dignity and value; but then I ask, with what
is it of equal Dignity and Value? Is it not with the injury which he as
Governour received by the Apoftafie of his Creatures? Or with that
Rectoral gain, which he would otherwiſe get from their deftruction, or
both? What injury could God be capable of, but contradicting his go-
verning Will, ecclipfing of his governing Honour, and preventing or ob-
ftructing his noble Ends in Government, whereby it was made and ren-
dred unbecoming God,to place his heart upon, and diſtribute his choyceſt
Bleffings to the Sons of men, in fuch methods, and upon fuch terms, as
might make his Subjects juſtly think, he was grown regardleſs of his
Honour
722
Serm. XX.
There are but Two Sacraments
:
Honour, Laws and Government. Revolted man muft either be deftroy-
ed or faved; if he be ruined, the glorious explications of Gods incom-
prehenfible Love and Wiſdom, by pardoning Grace and Mercy, in fuch
confiftency with his Truth and Holinefs, had been prevented, together
with fuch wife fupplantings of Sathans Projects,Hopes and Triumphs, as
Now he is effecting in his Gofpel-methods; and the Revivals of Reli-
gion in an Apoftate Tribe. Had man been faved immediately, without
the execution of Gods violated Law upon him, and any equivalent con-
fideration in the Cafe, the glorious Effects and proper Demonſtrations,
and fo all ſuitable and uſefull apprehenfions of governing Juſtice, Wif-
dom, Holiness and Truth, fo dear and proper to the Ruler, had been
prevented; and both their Honour and effential Exiſtence had been ex-
pofed unto the jealoufies and fufpicions of his Subjects; the Truft and
Title of a Ruler had not been anfwered by its due adminiſtrations and
difcharge; Hopes of Impunity had been ſtarted, notwithſtanding after-
mifcarriages, to the great prejudice of Laws and Government, and
fuitable Obedience thereunto. And hereupon, nothing amounts to fatis-
faction that brings not things unto this Iffue, That finfull and Apoftate
Mans Salvation fhall as much fecure, promote, and ſpeak the Harmony
and Honour, of Gods whole Name as Governour, and all his Ends in
Government; as mans deſtruction. (2) They muſt acknowledge, that
Chriſt hath only and effectually fatisfied his Father thus far, by what
he did and fuffered, as that Repentance, Faith and New Obedience, are
by the Covenant of Grace made the Conditions of our full Recovery
and Salvation, fo as that they who fulfill the Conditions of the Gofpel
fhall reap the Bleffings of it. (3) Nor are they able or ready to deny,
that all affifting and accepting Grace, and all the Means of Grace fub-
fervient thereunto, only refult and iffue from Chrifts fatisfaction. Nor
(4) Will they fay, that any thing in Man without refpect to the Redeem-
ers Satisfaction, and the Fathers arbitrary, compaffionate and condefcend-
ing Grace, could have deferved of God to be accepted as a fufficient
ground for readmiffion to his favour, or a fufficient compenfation of
our demerits. For, what Chrift did was needlefs, if the great Ends
thereof could have been anfwered and attained by us without it. They
dare not fay, that God was bound in Juftice to accept of that without,
which now is made acceptable by Chrifts Satisfaction. (5) Therefore
the Meritorioufnefs and availablenefs of their fuppofed or afferted Hu-
mane Satisfactions, muft (in their judgements) be derivative from Chriſt,
and that affifting and accepting Grace that comes, muft be upon the rec-
koning of Chris Satisfaction. (6) Whatever is commanded by God
in Chrift upon the penalty of otherwife forfeiting all the Benefits of
Chrifts Satisfaction, and our Eternal Happineſs thereupon, can be no
further called Satisfaction, than as our ftated Doing of what is com-
manded as our Duty, and as the Condition of our Salvation performed
by us; which can no further merit our Impunity, than as God hath
promiſed
}
:
723
Serm. XX.
under the New Testament.
•
promiſed and entailed that to and upon what is required of us.
2ly, Let us confider, what this Satisfaction by gratuitous Acceptation
doth amount unto, and in what things we are to fix it. And, (1) What-
ever is accepted or acceptable, is either fo from its own intrinfecal value,
and then as fuch it cannot be acceptable beyond its worth; or from its
Uſefulneſs and Aptitude unto its Ends. I know a little in another fence
may be accepted as a teſtimony of thankfull refentments of favours, or
an acknowledgement of diſtance, duty, ſubjection, &c. but this is not
to the Cafe in hand, is [acceptable] but as expreffive of the temper and
purpoſe of the Heart, were but the ability anfwerable to the heart?
And then we must confider the Nature and Degree of its mediate ufeful-
nefs; as alſo its confiſtency with other means at hand, or inftituted; for
if it cannot be uſed, but fome better Means, and more gratefull to him
that is moſt concerned in the End that must be profecuted and attained
unto, muſt be neglected, it cannot be acceptable. And hereupon 'tis
worth confidering, how far their voluntary or impofed Satisfactions.
justle out thoſe needfull Exercifes and Duties that in Society mult be
done, and all thofe exemplary and Encouraging Influences which we are
bound to give to others by our own chearfulneſs, praiſe and joy in the
poffeffion and improvement of what we doe and may enjoy with God,
and for him: Or it must be judged acceptable from fome clear and
grounded Teſtimonies and affurances from God, either mediate or imme-
diate, that he will accept our voluntary Offerings as Satisfaction; and
under the diſcovered Notion and refpects in which the Ruler tells us
they fhall be accepted, we muſt ufe and offer them. Now it is plain,
that whatever God exacts from us, is to be referred to either his Au-
thority, and fo it must be done as Duty; or to his Wiſdom, and ſo it
muſt be done by vertue of that proper tendency it hath unto its End,
and then the End must give the juft proportion to the Action, and alfo
Duty cannot be avoyded in the Cafe. For fhould Gods Councels be
neglected, we make reflections upon his Wiſdom, and tell him, That
though he hath adviſed us to fuch a way or courfe, yet we have difco-
vered another courfe as good; and if we quit Gods councel and efpouſe
our own, we practically tell him, that our way is better; and then that
will prove ftrange Satisfaction, and humane with a witneſs, that hath
contempt of God and his Advice invifcerated in it, or wrapt up in its
bowels: Or it must be referred unto his Holinefs, and fo it inuft be ex-
preffive of his Image upon our Hearts. And what Relation the matter
of meer Humane Satisfactions have hereto, (befides that fhew, Col.2.23.)
it will be hard to prove: Or it mult relate unto his Covenant, Compaffi-
ons, Grace and Love, and fo be performed as its Condition, and then
that doth import Command, and fomething more. And therefore,
(2) Gratuitous Acceptation doth hold out fomething in the very Name.
and Notion, that might molt justly be refufeable even as Satisfaction,
and ſpeaks a retreat in God from what he justly might demand, though
Satisfaction
724
Serm. XX.
There are but Two Sacraments
Satisfaction were admitted and concluded on; which they themfelves
allow, by their diſtinguiſhing it from that Satisfaction which hath reſpect
to rigorous Juſtice. (3) Many things are excluded from being Satis-
faction, from the confideration of their being commanded, as things that
muſt be done, as ever we hope for Life and Glory. As 1. Whatever
hath a true and proper reference to Gods Glory, I Cor. 10. 31. And
2. Whatever doth promote, become, and is expreffive of our univerfal
powerful Love to God and Man, Mat. 22. 37,40. And 3. What-
ever as to the Matter of it is true or honeſt, juſt or pure, lovely, or of
good report, and that hath either prayfe or vertue, Phil. 4. 8, 9. it is a
comprehenfive claim. 4. Whatever is proportionable or fuitable in
Meaſure and Circumſtances, to our Abilities, Places, Gifts, and Offices,
I Cor. 7.,17. 1 Pet. 4. 10, 11. And thus to Fear God, and keep his Com-
mandments, is the whole of Man, and in theſe things muſt he be tryed
for Life or Death at laft, Ecclef. 12. 13. And now when theſe things are
diſcharged, there will be little left for Satisfaction-work; and I believe
it will put them forely to it, for to name any thing under prefent circum-
ftances, that is materially worthy of a Man or Chriſtian, that can eſcape
the Claim and Diſcipline of thefe Commandments, eſpecially if you take
in that comprehenfive Text, Tit. 2. 12. and well confider the fpecial
indifpenfible Duties of every Relation, in Families, Church, and State, and
alfo what we are bound to doe to credit Chriſtianity, and to promote
its intereſt, influences, and repute, to the Recovery and Salvation of all
about us. Theſe things fhall be accepted by Gods favourable Condefcen-
fion, in order to our everlaſting Happineſs on the account of Chrift, as
readily, heartily and effectually, as if we had never finn'd, or ſatisfied
for our fins our felves, notwithstanding all former Laws, and provoca-
tions to the contrary. Duty difcharged is gratefull to God, and Gods
commanding Will is fatisfied, as far as things commanded are performed.
And the fulfilling of fœderal Conditions do fatisfie and are available to
the enftating of us in Covenant Rights and Priviledges, as far as the Co-
venant of Grace hath made them forcible and pleadable to thefe ends.
No works of And no other fatisfactions can be, in whole or in part, neceffary and avail-
ours could joyn able to procure this Covenant of Grace, and make the mercifull, mo-
Chrift did un derate, gracious conditions thereof required of us, to be performed by
dertake and do, us, fo pleadable and effectual to their Ends in our Recovery and Salva-
on is of it felf tion, as Chrift hath made them. And they, if they would leave their
entire, compleat Clouds, and face us in the open light, might fee, that Satisfaction, if
Humane, which they talk of fo much, cannot be found in fence, if any
thing be meant thereby, fave pleafing God in doing his Will, and an-
fwering thoſe Propoſals, and fulfilling thofe Conditions on which we may
attain and reap the Benefits of Chrifts Satisfaction; which Conditions
would not have done our work, had not Chriſt by vertue of his Satis-
faction deſerved and obtained of God to give us Life upon fuch low and
gracious terms; and how then can they find another fence or place for
with this that
for his Satisfaci.
and fucceffefull,
Satis-
+
Serm. XX.
725
under the New Teftament.
us;
Satisfaction by their works? let them but freely tell us where it lies,
that any works of ours can be fatisfactory, and for what they can be fo:
As to the first, wherein their value for Satisfaction lies, let them deal
freely with us. Is it by fomething derived from Chrift or not? if not,
they had been as available as now they are, if Chriſt had never dyed for
for the ſubſtance of eternal Puniſhments may now be done away, and
their Eternity had been nothing without their Subſtance; for the Eternity
of that which is not, is but a meer Chimæra: And as to Death, that uni-
verfally and unavoidably entailed ftroke on all, Patience and Volunta-
rineſs would have fatisfied, but for what? not for the ſtroke, for that is
born, and who would fatisfie for what he cannot escape by Satisfaction?
is it not hard to pay fomething equivalent, and bear the ftroke withall ?
for Satisfaction is not ejufdem but equivalentis; and if it be fome worfe
puniſhment, he that deſtroyes the Subftance of the Puniſhment, need
never fear the Eternity thereof, although there fhould be no Satisfaction;
but this will need no further confutation. If then the value of our works
for Satisfaction be derived from Chriſt, it is either done by his Allowance,
or by his Ordination, or by meer Advice: if by meer Allowance, this is
no more than Lawfulneſs by bare permiffion; and if this be enough to
make a Satisfaction, then every thing neither commanded nor forbidden
will do the work: And this abfurdity needs no loads, it being unable to
bear it felf; but if it be by Ordination from Chrift, where is the Order?
what is the place and quality thereof? is it inſtrumentally caufal? then
let them fhew wherein. Is it as a Condition conftituted in a Covenant-
way? where then is the Covenant that can make it fo, and hath entailed
this Promife on it? Is it by meer and bare Advice? if fo, all councel doth
refult from skill, and wiſdom, and kindneſs too, in either reality or pre-
tence: If therefore fuch works be inexpedient means, there is no Friend-
ſhip nor Wiſdom in the Cafe; for nothing can be adviſed by Wiſdom
that is not adviſeable in the cafe; for this muſt be refolved into Will, not
Wiſdom: Sic volo, fic jubeo; and then it ceafes to be at our liberty, be-
cauſe it is commanded: And if it be expedient in the Cafe, tis either fo
by abfolute Order, and then Neglect is finfull; or proper Tendency,
and then God hath made it fo; and Chriſts advice is the diſcovery of his
Fathers will, and then Gods Authority makes it Duty, and our great
and abfolute Concernment makes it neceffary; and thus, arbitrary can it
no longer be. For I am bound to take the moſt proper and expedient
courfe and way to bring about my best Concernments and Deſigns, as
far as they are laid within the compafs of my utmoſt poffible Knowledge.
And therefore, here I am under Duty and Commandment ftill; and if I
can ferve God better by Vows of Poverty, Chaltity, &c. or any other
Evangelical Counfels, than otherwife: the Male of the Flock ought to
be offered up to God, and given him; and 'tis a ftrange courfe for Satis-
faction, to take a meaner and more improper courfe, when other wayes
are made my Duty. I cannot be allowed to fatisfie for Puniſhment by the
neglect
Dddd
•
>
726
There are but two Two Sacraments Serm. XX.
1
#
neglect of Duty, or by remifnefs in it. Nor can it be imagined by me,
what references the impofed vifiting of the Shrines of Saints, or fuch a
Number of Ave's or Pater Nofters, can have to compenſate my faults
to God, feeing Apoftate and depraved Man had rather travel far, and
fay a many Prayers (as being truely and apparently a more eafie task,
and in the eyes of wicked men readily taken fo to be) than to leave fins
and fall to thorow-duty here, or bear the flames of Hell for ever, yea or
in Purgatory, were there fuch a ſtate and place. Nor are thefe courfes
likely to prevail on others for timely, univerfal and effectual Reforma-
tion and Converfion. And for the fecond, for what they can fatisfie; this
will bring us to confider the fecond general head.
Secondly, What they conclude either by Conceffion or Dényal. And
here they grant that Chrift hath fatisfied for fins before Baptifm, Origi
nal and Actual; for mortal fins after Baptifm, for the Eternity of Puniſh-
ment, for our former incapacity of making Satisfaction, which is de-
ducible from this, in that they make fuch grace fo neceffary to our ca-
pacity of making Satisfaction, as could not come upon us unleſs Chrift
had fatisfied before, namely, 1. The Grace of Juftification, whereby
the Spirit dwells in us, makes one with Chrift, and intereſted in his Sa-
tisfaction, from whence that merit is derived into our works, that makes
them to be Satisfactions too, though in relation to another head, viz.
Gratuitous Acceptation. 2. The Grace of Evangelical Counfels, where-
by fomething is rendred undue from us to God as being not commanded.
3. The grace of Remiffion, making eternal puniſhments temporal, to
make our Satisfaction eafie, and then 'tis plain, our venial fins and
temporal Puniſhments may be fatisfied for together, and with eaſe and
great fuccefs by us.
To this I anfwer: All this hath been confidered before, and anſwered,
and therefore my weary thoughts and Pen fhall clofe with fome Reflecti-
ons upon temporal Puniſhments and Satisfactions for them; and there-
fore (paffing by Purgatory, as confidered by another) temporal Punish-
ments are either fuch abfolutely, are entailed 1. Upon all, as Death, and
that is confiderable as to its ſtroke or fting: Or, 2. only upon fome, and
that as either confequent upon their own mifcarriage in a natural or legal
fence, or meerly refulting from the wife but arbitrary Providence of God:
And thus my replyes are thefe. (1) Nothing that Chrift hath done, or
Man can doe, can make us hope, conclude or think, the ſtroke of Death
can be avoyded, Rom. 5. 12. Heb. 9. 27. Job 30. 23. For God hath no
where promifed that. (2) As to the Sting of Death, Covenant grace and
Faithfulneſs, through Chrift, can only pluck out that. Reflections upon
Grace and Faithfulneſs at a dying hour, can only make our Souls triumph
over their forrowes, fears and jealoufies, through the Apprehenfions of
our approaching Judgement and Retributions in an eternal State. Nor
can I think that any will find relief at laft from Pilgrimages, Shrines and
Scourges, &c. if this Grace and Faithfulneſs be wanting. (3) As to
Strokes
}
3
[
!
Serm. XX.
727
under the New Testament.
Strokes confequent upon our own mifcarriages, through our intempe-
rance or imprudence, or miſdemeanours in reference to the Lawes of
of God or Man, Our Temperance, Providence and Innocence through
Gods good hand upon us, may prevent them as to their ftrokes, and
full Repentance, Faith and Holiness may poffibly allay, if not remove their
bitterneſs and ſtrokes. (4) As to the Strokes that come by the arbitra-
ry Providence of God, as the beft men may not ſcape them, fo Cove-
nant-Faithfulneſs fhall not lofe by them.
And thus you ſee by what is ſaid already, the fence and grounds of
what is controverted betwixt the Church of Rome and Us about this head
of Humane Satisfaction, and thence you may gather what to ſay to what
this Controverfie may be fummed up in: The fumme whereof lies in theſe
following things, which they affert. As,
1. That all thofe Afflictions and Temporal Chaſtnings which God in-
flicts on men with reference to their Graces, Sins,,and exemplary ufe-
fulneſs, are true Expiations of, and Satisfactions for their fins paſt to
Divine Juſtice. To which 'tis anfwered, 1. God fatisfies himfelf in
what he doth, in that his ftrokes are grounded, proper, and fucceffefull
to his Ends, to fhew his Name, to execute his Laws, and fo prevent
all inconveniencies to his Name and Government. 2. They that endure
thefe Strokes, and make a right improvement of them, do fo far fatisfie
God, as fatisfaction may fignifie their pleafing God, and anſwering his
Ends in Difcipline. 3. As far as this Improvement and regular bearing
of Gods Difcipline is a Condition of our efcaping that ſmarter wrath
which former fins deferved, fo far the fulfilling hereof fhall fatisfie God,
that is, anſwer his commanding and covenanting will fo farre. But,
4. It is Chriſts Satisfaction only, and not any proper Merit in our fuffer-
ings, as antecedent thereto, or abftractedly confidered therefrom, that
makes our fufferings of all kinds, and our carriage under them, avail-
able to theſe comfortable Ends and Iffues of being pardoned and ac--
cepted.
2. That good Works, expreffive of Repentance, Piety and Gratitude,
and tending to promote Religion, Mortification, Self-denyal, &c. or pre-
ventive of further ftrokes and Judgements, are truely fatisfactory to
God for fin. Anfw. No further than as they, 1. Pleafe God's ruling,
his commanding and covenanting will (in which fence God is fatisfied but
only as he is pleaſed:) And, 2. As Chrift is confidered in the cafe,
to make them acceptable and available to obtain our Pardon and Reco-
very, and final Blifs, by what he hath done and fuffered and obtained
for us.
3. That Penance impofed by primitive Chriftians upon the fcanda-
lous or Apoftate, in order to their Cure and Readmiffion to the Church
with their confent, and to their fatisfaction, and other Chriſtian Ends,
is now made a Satisfaction for their fins to Juftice. Anfw. God in
Chriſt, and for his fake, is fo fatisfied, (that is pleafed) with our Repen-
Dddd 2
tance,
728
Serm. XX.
There are but two Sacraments,&c.
tance, as our Obedience to his Command, our complyance with his Co-
venant-terms, our qualification in ſtate and temper for his further Image,
Favour and Prefence, and all the Favours that conduce thereto, and re-
fult therefrom, and as our diſguſtings and bemoaning what hath been
done amifs,and preventing the lamentable Confequences, of Impenitence,
to both the Church and unbelieving World, as that where it is duely ex-
erciſed and exprefs'd towards God and Man, in fuch works as ordina-
rily and in fpecial Cafes and Circumſtances, become Repentance, as that
it fhall fuffice on their parts under Chrift for their reftoring to what their
Scandals and Apoftafie bereaved them of. But it is only Chrift that hath
deferved that our Repentance through Grace, and only Grace, fhould
reach theſe Ends and Benefits.
The fumme of all is this, when we have abftracted the Humane Satis-
factions of the Papiſts from what God hath made our Duty, and the
Condition of our Salvation, or from what is due to the Father, Son and
Holy Ghoft, from us as Creatures, Subjects, and delivered Sinners by
Price and Power, to be trained up according to the Methods and Affiſtan-
ces of Goſpel Laws and Grace; and fo from what I am bound to do to
fatisfie my injured and endammaged Neighbour, offended Governour,
and the Church of Chriſt, according to the Inſtitutions, and for the ne-
ceffary, and by God and Chrift enjoyned Ends and Intereft of the Gofpel;
how narrow and ufelefs will Humane Satisfactions appear to be?
And thus I have gone through this Task,as throughly, as Gods breaches
on my Family, my manifold Diverfions, great Diſtractions, mean Abili-
ties, and flender Furniture, and other Hinderances would admit of; and
with my clofing words, and to my laſt gafp (if fenfible fo long) muft I
bewail the miferable ftate of Church and World, that muſt be fcanda-
lized, diſturbed, and divided, by wanton Fancies, prurient Wits, proud
hearts, and finifter defigns, in having Doctrines clouded or fophifticated.
with dark and doubtfull words and phraſes impoſed on them.
1
}
1
موحه
SERMON
Serm. XXI.
729
#
SERMON XXI.
There is no Tranfubftantiation in the Lords
Supper.
!
་
:
r Cor. XI. 23, 24, 25%
For I have received of the Lord that which alſo I delivered unto
you, that the Lord Jefus, the fame Night in which he was be--
trayed, took Bread.
And when he had given thanks he broke it, and ſaid, Take, eat,
this is my Body, which is broken for you; this do in remem-
brance of me.
After the fame manner alſo he took the Cup when he had fupped
Saying, This Cup is the New Teftament in my Blood, this do
je, as oft as ye drink it, in remembrance of me.
G
OD hath exalted Man above all Creatures of the viſible World,,
in giving him a Being capable of Religion, and thereby of
Eternal Life and Happiness in the enjoyment of himſelf. And
to the end that God may make himſelf glorious, in making loft Man
happy, he hath in infinite Wiſdom and Grace given us his written Word,to a In his que
be a perfect Rule of that Chriſtian Religion, (a) by which we may obtain aperte pohta.
Eternal Life and Happineſs in God by Chrift; in which Word he hath funt in Scrip-
not only revealed this glorious Happinefs to us, and brought Life and tura, inveniun..
Immortality to light, through the Gofpel; (b) but alfo told us, what gives que continent
us a title unto, and fits us for, and the way that leads unto the full pof- fidem,morefque
feffion of it.
vivendi, Aug..
And therefore what tongue can exprefs the defperate madneſs and folly de Doctrina
of thofe men, who forfake the good Word of the Grace of God, (c) for a lib.2.cap.9:
Religion that hath no other Foundation than the words of lying men.
And fuch is the Popish Religion, which as it is Popiſh, is devifed only e A&t.30.3.
by
tur illa omniia.
Chrifliana
b 2 Tim. 1.95.
C
730
Serm. XXI.
There is no Tranſubſtantiation
by Devils and Men, to feed lufts, and to ferve a carnal and worldly In-
tereſt, and tends to the Damnation of millions of Souls.
Their Doctrine of Tranfubftantiation in the Lords Supper, which I
am now called to bear witnefs againft, is one of the chief Articles of this
Religion; and if this falls, their Idolatrous worſhipping their Hoft, their
moſt abhorred propitiatory Sacrificing Chrift in their Maſs, their Sacri-
legious robbing the People of the Cup, and a great part of their Reli-
gion muſt fall with it; and yet by the Grace of God, I fhall in this en-
fuing Diſcourſe make it appear, that Tranfubftantiation is fuch an hide-
ous Error, that the very nature and clear Confequences of it do crye
of the true Chriſtian Religion, as they cryed of Jerufalem, (a) Rafe it,
« Pfal.137.7. __ rafe it, even to the foundation thereof.
I fhall therefore fall immediately to my work, which is to prove two
things:
1. That there is no Tranſubſtantiation in the Eucharist or Lords
Supper; and take notice, that I do not queſtion but the name Eucharift
hath been anciently, and may be ſtill fitly given to this Sacrament, but
ſhall chooſe to call it according to Scripture, the Lords Supper, it being
better known among us by that Name.
2. That it is Idolatry in the Papifts to worship the confecrated Bread,
though they think it is turn'd into the Body of Chrift.
Now becauſe in theſe words (with thoſe in the three Evangeliſts,
Matth. 26. 26, 27, 28. Mar. 14. 22, 23, 24. Luk. 22. 19, 20, which
I would be underſtood to take into my Text) the Inftitution of the Lords
Supper is fully and clearly delivered from Chrift to his Church, and be-
cauſe theſe words do carry us in a right line to the Author, and Nature,
and Ufe, and Ends of this Ordinance; and are the true Standard by which
we must try all Doctrines, and Opinions, and Practices touching the
Lords Supper and alſo becauſe our Adverfaries pretend to receive their
Doctrine of Tranfubftantiation from Chrift in theſe words: I have there-
fore chofen them for the moſt proper Subject of this Difcourfe.
And herein I fhall proceed in this method.
1. I fhall briefly acquaint you with the true Doctrine of the Lords Sup-
per, taught by Chriſt in thefe words.
2. Acquaint you with the Doctrine of Tranfubftantiation, which the
Papiſts pretend to receive from Chrift in theſe words.
3. Prove that there is no Tranfubftantiation in the Lords Sup-
per.
4. I ſhall make Application, and therein prove the fecond Propofition,
viz. That it is Idolatry in the Papifts to worship the confecrated Bread,
though they think it be turned into the Body of Chrift.
·
First, I fhall give you a brief and plain account of the Doctrine of
the Lords Supper, taught us in theſe word, in fix particulars, which
I fhall further improve in the following Diſcourſe.
+
1. Jefus
Serm. XXI.
731
in the Lords Supper.
t
1. Jeſus Chriſt hath in infinite Wifdom and Love appointed Bread
and Wine for this Sacrament; this is evident by thoſe words, Jefus took
Bread, and he took the Cup, wherein was the Fruit of the Vine: Our
dying Lord being about to inſtitute and adminiſter the Lords Supper, in
Order thereunto he folemnly took Bread and Wine.
2. It is the Will of Jeſus Chriſt that Bread and Wine be bleffed and
confecrated by the Ministers of the Goſpel, this Bread and Wine muſt
be changed from that common ufe, which they had before Confecration,
by being bleffed to a holy and ſpiritual and Sacramental ufe: This appears
by our Saviours practice recorded in the Text, Jefus took bread, and
bleſſed it, and he took the Cup and gave thanks: The word unoyous,.
tranflated bleſſed, and suyagisoas, tranſlated gave thanks, do here fignifie
the fame thing, and do affure us, that Chrift bleffed the Bread and Wine,
which obligeth all Minifters in this Cafe to do the fame; and therefore
faith the Apoſtle, 2 Cor. 10. 16. The Cup of Bleffing which we blefs,
and the Bread which we break, meaning the Bread of bleffing, which
we blefs and break; for both were bleffed by our Saviour, and are to be
bleſſed by his Miniſters, and are thereby made bleffed Bread, and bleffed
Wine.
3. It is the will of Jefus Chrift, that this bleffed Bread be broken by
his Miniſters; this was a holy Rite, or Action of Chrift, recorded by the
three Evangeliſts, and by St. Paul in the Text, which tells us, be bleſſed
the Bread, and brake it; from which Sacred Rite, Expofitors conceive,
that this Sacrament is cal'd breaking of Bread, Act. 20.6. and it is clear,
that our Saviour made this Bread, as thus broken, to fignifie the Body of
Chriſt, which is ´broken for us; and therefore faith the Apoſtle, I
is broken Bread that is the Communion of the Body of Christ, 1 Cor.
10. 16. And though I cannot ſtay to quarrel with the Papifts for
lighter matters, yet take notice of their bold Superſtition in affronting
Chriſt herein, by making their Bread into little round Wafers, and not
breaking it, but putting it whole into the mouths of the Communi-
cants.
4. Jefus Chrift hath appointed that this bleffed Bread, and bleſſed
Wine, be adminiftred to Believers; this is clear by our Saviours example
mentioned in the Text, which tells us, that the Bread which he took, and
bleſſed, and brake, he gave to his Difciples; and the Cup which he took
and bleſſed, he gave to them. Jefus Chriſt adminiftred the bleffed Bread
and bleffed Wine in this Sacrament.
5. It is the command of Jefus Chrift, that Believers do take, and eat,
and drink, this bleffed Bread, and bleſſed Wine; for Chriſt gave and
adininiftred them with a command to take, and eat, and drink them; the
words are clear, Take, eat, drink ye all of it; which Command the
Difciples obeyed, and did take, and eat and drink the bleffed Bread and
Wine which Chriſt gave them; and fo we fee this bleffed Bread and
Wine paffing from Chrift to his Difciples in the Lords Supper, and eaten
}{
and
732
Serm. XXI
There is no Tranfubstantiation
and drunk by them: And therefore Chriſtians be fure to hold faſt theſe
two things in the Lords Supper.
(1.) Never yield to part with the Bread and Wine out of the Lords
Supper, for they are bleffed, destroy them not, for a blessing is in them;
all the Bleffings that come from the infinite Love of God in Chrift by the
Covenant of Grace, for the Salvation of Believers, are in this bleffed
Bread, and bleffed Wine, and if ye lofe the Bread and Wine, ye lofe
thoſe bleffings as conveyed by them.
(2.) Take and eat, and drink this Bread and Wine as the Bread of
Bleffing, and as the Cup of Bleffing, take the Bleffing that is offered with
them, for it is the Bleffing that makes this glorious Feaft of the Lords
Supper.
6. Jefus Chrift hath declared the ufe, which this Bread and Wine are
bleffed, and confecrated unto; in thefe words, This is my Body, or this
is my Body which is given, or broken for you. This Cup is my Blood of
the New Testament, which is fhed for many, &c. or, this Cup is the New
Teftament in my Blood.
Thefe words declare two main Ufes, whereunto this Bread and Wine
are bleffed and confecrated.
(1.) To be Sacramental Signs, to fignifie and reprefent to us Jefus
Chriſt crucified, and all the Benefits of his Death; for the words do
clearly ſpeak of Chrift crucified, and that with refpect to us. This is my
Body which is broken for you; this Cup is the New Testament in my Blood
which is ſhed for you. And by Faith, whereby the Heart doth affent to
the truth of theſe words, we do in this Ordinance difcern the Lords
Body broken for us, and his Blood ſhed for us, and have our Souls filled,
and fuitably affected with the holy knowledge and remembrance, and
contemplation of Chriſt crucified for us.
(2.) To be a Seal to confirm the New Teaftament or Covenant of
Grace, whereby Chriſt and all the Benefits of his Death are conveyed to
Believers; this appears by thefe words, This Cup is the New Tefta-
ment, &c. and by the Apoſtles Explication of the words, This is m
Body,-- this Cup is my Blood. 1 Cor. 10. 16. The Cup of Bleſſing which
we blefs, is it not the Communion of the Blood of Chrift? and the Bread
which we break, is it not the Communion of the Body of Chrift? Teach-
ing us plainly, that by this bleffed Bread and Wine, there is a Commu-
nication of the Body and Blood of Chrift, and of all the Benefits of his
Death, which Believers are made partakers of in the Lords Supper;
therefore we are commanded to take, and eat, and drink this bleffed
Bread and Wine, for this ufe alfo; which we do, not only by feeing
Christ crucified as here reprefented to us, but alfo by accepting, and
receiving, and feeding upon him by Faith as he is here offered to us, to
be the moſt glorious Feaft of our Souls. And although it is the great
Duty of Believers to fee and feed on Chrift crucified, as revealed and
offered to us in his Word, and by other Ordinances, yet this is proper
and
and
}
t
2
1
1
Serm. XXI.
733
in the Lords Supper.
and peculiar to this Ordinance; for Believers to fee and feed upon hin,
as he is repreſented and offered, and given in the appointed uſe of Bread
and Wine.
And thus I have given you a plain and brief account of the Doctrine
of the Lords Supper taught us by Chriſt in theſe words; and for
your
confirmation in the truth thereof, I ſhall commend three things to your
ferious confideration.
1. That for the Matter of this Feaft, the Papifts cannot with their
Tranfubftantiation declare it to be greater, or more, or better than we do
without it: For we ſay, Here is Chrift and all that is purchaſed by his
Blood; here is all that is revealed and conveyed to us from the infinite
Love of God, by the Covenant of Grace; here is God the Father, Son,
and Holy Ghoſt in Covenant with us, to pardon our fins, and to bring
us through Holiness unto Eternal Life and Happinefs in Heaven.
2. For the Gueſts, or Communicants, we declare them to bethe holy
Society of true Believers, who are in Union with Chrift as his bleffed
Bride, and Spouſe, and Members.
3. We further declare, that all the glorious things of this Feaft, are
fo far really prefent with thefe Gueſts, that their Souls do truely feed
upon them, and are feafted with them, but there is no neceffity of a lo-
cal prefence of the Objects of the Soul with the Faculties, to make up
this Feaſt, but Believers are here feaſted by the remembrance of Chriſts
Death, which is above 1600 years paſt, and by their hopes of Glory in
Heaven, and at the Day of Judgement, which is to come; and in fee-
ing by Faith the crucified and glorified Body of Chrift in that place and
Order which the Scriptures reveal it to them, though his bleffed Body
be at a local diſtance from them. And fo according to this Doctrine
you fee fufficient reafon in all thankfulneſs to acknowledge, that the
Lords Supper is fuch a Féaft as is for the honour of the great Jehovah,
to entertain his beloved Children and Friends withall on Earth, till he
call them to feaft for ever with him in Heaven, without the Ufe of Bread
and Wine.
r
Secondly, I proceed to acquaint you with the Popish Doctrine of
Tranfubftantiation, which the Papifts pretend to receive from Chrift in
thefe words: This Tranfubftantiation is declared in the Councel of Trent
thus. (a) That by the confecration of the Bread and Wine, there is made a Concil. Tri-
a Conversion of the whole ſubſtance of the Bread, into the fubftance of dent. Self. 13.
the Body of Christ, and a converfion of the whole fubftance of the Wine cap.4. can, â,
into the fubftance of his Blood, which conversion the catholick Church
doth fitly and properly call Tranfubftantiation. And if any ſhall ſay, that
in the Sacrament of the Eucharift, the fubftance of the Bread and Wine
do remain, and ſhall deny this wonderfull and fingular converfion of the
whole ſubſtance of the Bread into the Body, and of the whole ſubſtanc
of the Wine into the Blood of Chrift, the fpecies of the Bread and Wine
Eeee
only
734
Serm. XXI.
There is no Tranfubftantiation
•
}
only remaining, which converfion the catholick Church doth very fitly call
Tranſubſtantiation: Let him be accurſed. ·
But, faith Solomon, Prov. 26. 2. As the bird by wandring, and as the
Swallow by flying, fo the curfe caufeless fhall not come; And therefore
let them curfe, but Lord bless thon, Pfal, 109. 28. For in defiance of
their brutish Execrations, I do with deteftation deny this monftrous, and
blafphemous Doctrine; and do therefore proceed to the
Third particular, to prove, That there is no Tranfubftantiation in the
Lords Supper, which I fhall prove by thefe following Arguments.
Firft Argument. The Scripture is not for Tranfubftantiation in the
Lords Supper, but is fully against it, and condemns it; we have only
the words of Papiſts for it, but there is not one tittle of the good Word
of God for it; but although there is no Ordinance of Worſhip more fully
and plainly delivered from Christ in the Scriptures, than this of the Lords.
Supper, yet therein is not the leaſt Foundation for Tranſubſtantiation,
but God faith in effect of it as he did of that abomination of the Jews,
Ferem. 7. 31. ---which I commanded not, neither came it into my heart;
and if it came not into Gods heart, God forbid that it ſhould ever come
into our hearts.
That the Scripture is not for, but againſt Tranſubſtantiation, will ap-
pear by examining thofe Scriptures, which our Adverfaries alleadge for
it; and they are principally thefe two, viz. The words in the Text, This
is my body, this cup is my blood: and Joh. 6. where our Saviour hath a
large Difcourfe of eating his flesh, and drinking his blood: Now Ifhall
vindicate both thefe Scriptures from the fence of the Papifts, and make
it appear, that there is not in them the leaſt warrant for Tranfubftan-
tiation.
I fhall begin with the firft, which they chiefly infilt upon; and here take
notice that their, whole Doctrine of Tranfubftantiation is contained in
thefe feven particulars, all which they pretend to prove from theſe words,
Sententia com This is my body, this cup is my blood.
munis non folùm
Theologorum
recentiorum,
fed etiam ve-
terum patrum,
1. They fay that confecration of the Bread and Wine is made by
thefe words only. (a)
2. That by vertue of thefe words, the fubftance of the Bread and
conte Wine are turned into the Body and Blood of Chrift: and this is their
Chriftum coníe-
crâffe illis ver-
bis. Hoc eft
corpus meum,
Hic eft
fanguis meus.
Bellarm, de
Euchar.lib.4.
cap. 13.
b Bellarm, de
Euchar.lib.4.
cap.6.
Tranfubftantiation.
3. That after thefe words are pronounced by the Prieft, there is no
fubftance of the Bread and Wine remaining in the Lords Supper.
4. That the fpecies or Accidents only of the Bread and Wine do remain
in the Lords Supper, and thefe do fignifie the fpiritual Feaft, and are
effential to this Sacrament. (b)
:
3. That by vertue of thefe words, the very material Body and
Blood of Chrift are locally and corporally prefent in the Lords Sup-
Seff.13.cap. 1. per, and are contained under thefe fpecies or Accidents of Bread and
¤ Concil.Trid.
CAN.I.
Wine. (c)
6. That
Serm. XXI.
**
in the Lords Supper.
735
6. That with theſe ſpecies or Accidents of the Bread and Wine, the
true, material Body and Blood of Chrift are taken into the Mouths
and Stomachs of the Communicants, and corporally eaten and drunk
by them. (d)
d Bellarm. de
II.
Ult. That the plain and neceffary fence of thefe words, This is my Euchar. lib. 1.
body, is this, viz. This Subſtance contained under the Accidents of Bread cap.11.
and Wine, is my Body. (e)
Now I fhall make it appear, that all thefe are Popish Inventions, con-
trary to the mind of Chrift in the words, and for that end I fhall fpeak
briefly in confutation of each of them.
(1.) To the firft I fay, that Confecration of the Bread and Wine is not
made by theſe words, This is my body, this cup is my blood: but it is
made by the Bleffing of the Bread and Wine by Chrift and his Mini-
fters.
1. That Confecration is not made by these words is evident,. becauſe
theſe words do ſpeak of Bread and Wine already confecrated, or elſe
they cannot be true; for it cannot be faid truely of any Bread and Wine
in the World, this is the Body, and this is the Blood of Chriſt, but only
of bleffed and confecrated Bread and Wine.
2. That confecration is made by the bleffing of the Bread and Wine
is alſo manifeſt; for it is by the Bleffing that they are made bleffed Bread,
and bleſſed Wine, or elfe the Bleffing was in vain, and Chrift and his
Miniſters were not heard in the Prayers and Thankſgivings which they
offered to God for a Bleffing on thofe Elements; but if men would be
concluded by Scripture, the Apoſtle doth fully decide this controverfie,
I Cor. 10. 16. The cup of bleſſing which we blefs, is it not the commu-
nion of the blood of Christ ? &c, where we fee plainly,that it is the bleffing
of the Bread and VVine which makes them the Communion of the Body
and Blood of Chriſt.
(2.) They ſay, that by vertue of theſe words, This is my body, this
cup is my blood, the ſubſtance of the Bread and VVine are turned into
the Body and Blood of Chrift, which converfion they call Tranſubſtan-
tiation.
I referre you to all my Arguments againſt Tranſubſtantiation, to con-
vince you of the falfhood and odioufnefs of this fence, only here take
notice, that this cannot be the meaning of the words, for the words de-
clare what the Bread and VVine are, viz. what they fignifie, and not
what they shall be when thefe words are pronounced, for it is not faid,
Let this Bread and VVine be turned into the Body and Blood of Chrift,
but This is my body, this cup is my blood; which words being an affirma-
tion of a Truth, do affirm and report that which was a truth before the
words are ſpoken, and not that which by the fpeaking of the words
muſt be made true.
(3.) They fay, that after theſe words are pronounced by the Prieſt,
there remains no fubftance of the Bread and VVine in the Lords Supper.
Eeee 2
This
e Bellarm. de
Euchar.lib.1.
cap. II.
+
736
Serm. XXI.
There is no Tranfubftantiation
I,
This is fuch a prodigious Errour, that they may as well fay, that
God would have all men turn Infidels and mad men, and go out of their
ſenſes to become Chriſtians: but I fhall here only give you three Rea-
fons againſt this Opinion, whereunto I ſhall adde more in the following
Difcourfe.
1. If theſe words deftroy the fubftance of the Bread and VVine out of
the Lords Supper,then Jefus Chrift did by theſe words fruftrate and make
voyd his own bleffing of the Bread and VVine; and fo did croſs his own
will in praying for the Bleffing, and his Fathers will in granting his pray-
er, for according to this Opinion, when Jefus Chrilt by Prayer and
Thankſgiving had bleffed the Bread and V Vine, he preſently utters words
which makes them neither Bread and VVine, nor bleffed; and thus they
make Chriſt curfe his own bleffing.
2. That Bread and VVine are in the Lords Supper, appears, becauſe
Jefus Chrift himſelf did in this Ordinance adminiſter Bread and VVine
to his Difciples, and that with a command to them, to take, and eat, and
drink Bread and VVine; which command the Diſciples obeyed, and
did accordingly take, and eat, and drink them: for proof of this, weigh
the words: Jefus took Bread, and bleſſed, and brake, and gave to his
Difciples, and faid, Take, eat, this is my body: In like manner he took
the cup and gave thanks, and gave it to them, faying, Drink ye all of it,
a Bellarm.de for this is my blood, &c. Now Bellarmine (a) himſelf faith, "That it
Euchar.lib. 1. cannot be doubted, but all theſe words, He took Bread, he bleffed and
capo Jo
"brake, and gave to his Difciples; referre to the fame matter of bread
"which was in his hands. Seeing then that in our Saviours adminiftra-
tion of the Lords Supper to his Diſciples, which is the ſtanding Rule and
Pattern to all Minifters and Chriftians to the end of the world, we find
Chriſt himſelf adminiftring bread and wine, and fee bread and wine
paffing in this Ordinance from Chrift to his Difciples, and Chrift com-
manding them to cat and drink them; for what he gave, he commanded
them to take and eat and drink; and they did accordingly take and eat
the Bread, and take and drink the Wine. What prodigious folly and
wickedneſs is this, to deny that Bread and Wine are in the Lords
Supper?
сир,
3. The Apostle Paul himſelf doth no lefs than three times call it Bread
after confecration, and likewife tells us, that the Communicants do eat
the bread, and drink the cup. See v. 26, 27, 28. For as oft as ye eat this
bread, and drink this cup,----- Whosoever shall cat this bread, and drink
this cup of the Lord, Let a man examine himself, and fo let him eat.
of that bread, and drink of that cup. See Chriftians how the Papiſts.
do contradict and quarrel with the bleffed Apoítle: Paul faith, that the
Communicants do oft eat this Bread, and drink this Wine in the Lords
Supper: The Papiſts ſay, that they never eat bread, nor drink wine. Paul:
faith, Whofoever fhall eat this bread, and drink this cup: The Papifts
fay, No man doth ever eat this bread, nor drink this cup. Paul faith,
Let
1
Serm. XXI.
737
in the Lord's Supper.
!
Let him eat this bread, and drink this cup: The Papifts fay, Let him
not eat this bread, nor drink this cup. See, I fay, the difference betwixt
God and the Apoſtle on the one hand, and the Pope and Papiſts on the
other hand; and chooſe whether ye will believe, for if God be to be
believed before the Papiſts, there is bread and wine in the Lords Sup-
per.
There are feveral Objections which the Papiſts make against this laft
Reaſon, I fhall onely inſtance in two of the chief of them.
1 Object. The Scripture calls it bread, becauſe it was once bread, as
after Mofes his Rod was turn'd into a Serpent, it is ſtill called a Rod,
Exod. 7. 12. and after the water was turn'd into wine, yet it is ftill cal'd
water, Job. 2.9. So fay they, after this bread is turned into the body of
Chrift it is still cal'd bread, becauſe it was bread before this converfion
was made.
Anfw. The Scripture calls the Serpent a Rod, becauſe that which
was then a Serpent was before a Rod; and the Wine is called Water,
becauſe that which was then wine was water a little before; but Chrifts
body never was bread, and therefore there is not the like Reafon to
call it bread.
2 Object. The Scripture often calls things not from their Nature, but
from their outward Appearance to us. So the Angels that appeared to
Abraham in the Likeneſs of Men are called Men, Genef. 18. and fo be-
cauſe this hath the outward appearance of bread, therefore the Scripture
calls it bread: This is Bellarmines Objection. (a)
a Bellarm: de
Anfw. As the Scripture calls it bread before confecration, becaufe it Eucar.lib.
is fo, and hath the true Nature and Properties of bread, fo it calls it cap.14.
bread after confecration, not becauſe it is like bread, but becauſe it is
bread; for confecration doth blefs the thing confecrated, but never de-
ftroyes it: and therefore this Objection is vain, becauſe thefe Angels ne-
ver were Men, nor had the beings of men, but only appeared in the like-
nefs of Men; but this had the true fubftance of bread before confecra-
tion, as our Adverfaries grant, and hath the true fubftance of bread after
confecration, as we have proved,and for that Reafon both before and after
the Scripture calls it bread.
•
(4.) They fay, that the fpecies or Accidents only of the bread and
wine remain in the Lords Supper, and thefe do fignifie the body and blood
of Chrift, and are effential to this Sacrament: by fpecies or Accidents
is meant the colour, fmell, fweetnefs, length, breadth, moyfture, &c.
of the bread and wine, and thefe, fay they, ye fee, tafte, feel, fmell, eat
and drink, but ye do not fee, nor tafte, nor fmell, nor touch, nor eat, nor
drink Bread and Wine.
I fhall only at prefent fay two things against this Opinion:
r. This as our Divines. well argue, is a plain contradiction, for the
effence and being of Accidents is to be inherent in the Subjects which
they are Accidents of; or elfe they fubfift by themselves, and fo are not
Accidents
1
738
Serm. XXI.
There is no Tranfubftantiation
Accidents but Subftances; to inftance in the prefent cafe: If there be
whiteneſs, and redneſs, and length, and breadth, and heavinefs, there muſt
be fome fubftance that is white, and red, and long, and broad, and heavy;
or elfe the communicants muſt in the Lords Supper folemnly eat, and
drink white, and red, and long, and broad, and heavy nothing.
2. There is the fame Reaſon to deny that the accidents of Bread and
Wine do remain in the Lords Supper, as to deny that the fubftance of
them do remain there, for if thefe words, This is my body, this cup is my
blood,, do deſtroy the fubftance, certainly they muſt deſtroy the accidents
too, for they are pronounced over the whole bleffed bread and wine, and
make no diſtinction between the fubftance and accidents, but fpeak the
fame of both together. And therefore I fhall here expoftulate this cafe
with our Adverfaries thus: when our Lord Jefus bleffed the bread and
wine, did he bleſs the fubftance with one kind of bleffing, and the acci-
dents with another? did his bleffing on the Subftance deſtroy it, and the
fame bleffing on the Accidents preferve them? Or when Chrift faid,
This is my body, this cup is my blood, can they perfwade themſelves, that
he therein faid one thing of the fubftance, and another thing quite contrary
of the accidents? So that by vertue of theſe words, the Subftance of
bread and wine is turned into the body and blood of Chrift, and the Ac-
cidents of bread and wine are preferved without the fubstance, and ap-
pointed to fignifie his body and blood; or if by vertue of thefe words
the fubftance be deftroyed, by vertue of what words are the accidents
preſerved, and confecrated to a ufe quite contrary to the uſe of the Sub-
ftance? If they fay, Their fenfes tell them, the Accidents remain there,
we fay and fhall make it appear, that their fenfes and ours alfo tell us
and them, that the fubftance with the accidents remain there alſo, and
if Faith muſt conclude against the fenfes in the cafe of the fubftance, why
muſt it not alſo conclude againſt the fenfes in the cafe of the accidents?
but if again't Scripture, and Reaſon, and Senfe, the Papiſts will ufurp a
Power to keep and deſtroy what they pleaſe in this Sacrament, let us
keep our Lords Supper, and let them take their Popes Supper.
G) They fay, that by vertue of theſe words, the very material body
and blood of Chrift are locally and corporally prefent in the Lords Supper,
and are contained under the Accidents of Bread and Wine.
I might plead many Arguments against this, but I muſt remember
that I am limited in my work, and fhall therefore give you onely one
Argument to convince you of the falfenefs and madness of this Opinion,
and that is this.
Arg. If theſe words,This is my body,this cup is my blood,&c. do make
the body and blood of Chrift to be locally and corporally prefent in the
Lords Supper, then his Body crucified and dead upon the crofs, and his
Blood there fhed out of his veins, are locally and corporally prefent in the
Lords Supper. Obferve Chriftians where thefe mens Principles lead
them ;~ I know our Adverſaries do confefs, that the body of Chriſt is no
where
う
​་
Serm. XXI.
739.
in the Lords Supper.
nec eft fu:u:us
cap. 21.
where found dead fince his Refurrection, and therefore faith Bellarmine,
(a) God doth not caufe, nor ever will caufe to all Eternity, that the Body a Deus non facit,
of Christ be any where found dead; yet I fay, it doth neceffarily follow in zternum, ut
this Doctrine, that his body is found dead upon the Crofs, and his blood Chrifti corpus
alicubi reperia-
there fhed in the Lords Supper; for if theſe words do make his body and for mortuum.
blood locally and corporally prefent under the Species of bread and wine Bellarm. de
Euchar.lib.4.
as they affirm, then it must be his body and blood as thefe words do ex-
preffely declare, this is my body broken for you, this cup
this cup is my
is my blood
Jhed for the Remiffion of the fins of many; which words do clearly fpeak
of his body crucified, and dead, and of his blood fhed upon the Crofs;
and therefore the Apoſtle doth teach us, that in this Ordinance we do
fhew forth the Lords death; fo that nothing can be more clear, than that
by this Doctrine the bread and wine are turned into the dead body of
Chriſt, and into his blood fhed upon the Crofs, and that his body cruci
fied and dead upon the Crofs, with his blood there fhed, are locally and
corporally prefent under the Accidents of bread and wine: And fo by
this Doctrine, Chrifts body was really and actually dead upon the Crofs,
and ſo preſent under the Accidents of bread and wine, when at the fir
Intitution and Adminiſtration of the Lords Supper, he faid, This is my
body given, or broken for you; and this is my blood fhed, &c. And alfo
in defpite of the Apostle, that faith, Rom. 6.9. Chrift being raised from
the dead, dieth no more; his body muſt be dead upon the Crofs, and as
fo dead, muſt be locally and corporally prefent in the Lords Supper, un-
der the Accidents of bread and wine, whenfoever or wherefoever this Sa-
crament hath been, or fhall be adminiftred fince his Refurrection to his
coming to Judgement. And moreover, it muſt alſo follow from this
Doctrine, that the very material Crofs on which Chrift was crucified,
and all the Inftruments of his Death, muſt be locally and corporally pre-
fent at the Lords Supper, and the very Souldier that pierced him muft
be there prefent, piercing his fide with a Spear; yea, the very hour of
his Death, though fo many years paft, and the place of his death, fo
many miles diftant, muft be prefent in every time and place the Lords
Supper is adminiftred. Chriftians, theſe confequences are not forced,
but theſe, and an hundred more fuch wild contradictions do neceffarily
follow this Doctrine, as appears to any who will but grant, that which
cannot be denyed, viz. That thefe words, This is my body which is
broken for you, this cup is my blood fhed for many, do directly point at
the body of Chrift crucified and dead upon the Crofs, with the manner,
and all the inftruments and circumftances of his death, as recorded by the
Evangelifts in the Hiftory of his Paffion.
(6.) They fay, that with thefe fpecies or Accidents of bread and wine,
the true material body and blood of Chrift are taken into the mouths and
ftomachs of the Communicants, and corporally eaten and drunk by them.
I have three things to fay againft this odious and barbarous Do
trine.
1
3. It
740
Serm. XXI.
There is no Tranfubftantiation
→
1. It afferts that which is impoſſible.
2. That which is unprofitable both to Soul and Body.
3. That which is impious and flagitions.
Firſt, This Opinion afferts a multitude of impoffibilities and contra-
dictions, and that in a very great and weighty point of Religion; now
that ye may underſtand the ftrength of theſe kind of Arguments, take no-
tice, That when two things are affirmed that are altogether inconfiftent,
fo that one of them fully deftroyes the truth of the other; and if one
be true, the other muft neceffarily be falfe; this is an impoffibility, or
contradiction; as to affirm, that the fame man is dead and alive at the
fame time, is a contradiction, becauſe he cannot be dead of a natural
death, and live a natural life at the fame time. Now I fay in this Opi-
nion of corporal eating the body, and drinking the blood of Jefus Chrift,
is a multitude of moſt horrid contradictions, which are found in three
cafes.
1. In the cafe of Jefus Christ, his eating and drinking the Lords Sup-
per, for our Adverfaries agree with us, that Jefus Chrift did eat and
drink the Lords Supper.
2. In the cafe of the Difciples, at the first Adminiſtration of this Or-
dinance.
3. In the cafe of all Communicants ever after.
(1.) In the cafe of Jefus Chrift, his eating and drinking the Lords
Supper; I fhall here onely inftance in three plain and groffe contradicti-
ons.*
1. That Jefus Chrift, did with his body eat his own whole body, and
yet his body continue as it was before whole and uneaten, and fo the
fame body was eaten and not eaten at the fame time, and the Eater and
that which is eaten is every way the fame, and that which was eaten
did eat the body, which was the Eater of it, in the fame Action, and at
the fame time.
2. That the fame facred body of Jefus Chrift was in all its dimen-
fions and proportions, fitting at the Table in the view of his Difciples,
and yet was at the fame time in his own mouth and ftomack, and fo
either this one body of Chriſt was multiplyed into two, zz. one within
the other; or elfe the fame whole body, and flesh, and bones, was in-
cloſed in a little part of his own body.
3. That Jefus Chrift did drink his own precious blood, and that the
fame material blood of Chrift was fhed, and was in the cup, and did
paſs out of the cup into the mouth and ftomach of our Lord, and yet at
the fame time his blood not ſhed, neither did move out of his veins. Theſe
are moſt filthy, odious, and hideous contradictions.
(2.) There are many contradictions in the cafe of the Difciples, who
by this Doctrine are faid corporally to eat and drink the material Body
.and
3
{
C
Serm. XXI.
741
in the Lords Supper.
1
and Blood of Chrift, at the Inftitution and firſt Adminiſtration of the Lords
Supper: For either they did eat and drink his body and blood, as he
was then alive, before his death; or as dead and crucified with his blood
ſhed on the Cross; or as glorified in Heaven, or as all theſe together. Now
in every one of theſe there are many horrid contradictions.
1. If they fay, that they did eat and drink his body and blood as he
was alive before his death, then there are theſe two contradictions
therein.
First, That his whole body was fitting at the Table with his Difci-
ples, and alfo in the Mouths and Stomachs of his Difciples at the fame
time, and fo every Difciple had the fame whole body in his Stomach,
which they all faw fitting before them at the Table.
Secondly, That his Blood was fhed out of his body, and taken into the
mouths and ſtomachs of his Difciples, and yet not fhed but continued
within his own body at the ſame time.
2. If they did eat his body dead and crucified upon the Crofs, and
and corporally drink his blood there fhed; then his body was dead and
crucified on the Croſs, and dead in their Stomachs, and alive at the Table
at the fame time.
3. If they did corporally eat his glorified body, and drink the blood of
his glorified body; then his body was glorified in Heaven after his death,
and as fuch was in the Difciples Stomachs, and yet at the fame time was
Earth in the ſtate of his Humiliation before his death.
upon
4. If they did eat his body and drink his blood as alive, and dead and
glorified, and fo confidered altogether; then his body was really alive
before his death, and dead upon the Crofs, and glorified in Heaven, and
in all theſe cafes, in the Mouths and Stomachs of his Diſciples at the
fame time. Theſe and many fuch blafphemous Contradictions are in the
Diſciples corporally eating the body, and drinking the blood of Jefus
Chriſt.
(3.) There are alſo many plain and horrid contradictions in the caſe of
all Communicants eating and drinking the body and blood of Chrift, un-
der the fpecies of Bread and Wine, fince the Inſtitution and firſt Admini-
ſtration of this Ordinance. I fhall only inſtance in this one.
That one and the fame body of Chrift which is a finite being, ſhould
be wholly in Heaven, and at the fame time wholly under the Accidents
of Bread and Wine in the Lords Supper, wherefoever it is adminiſtred,
and no where elſe in the World, and that this one body in Heaven ſhould
be wholly prefent with theſe Accidents, in all the Mouths of the many
thouſand Communicants in Rome, Spain, France, England, and in all
other parts of the World where this Sacrament is adminiftred; doth
fpeak as many Contradictions as there are communicants in the world,
and all as impoffible, as it is for the fame particular man to be preaching
in a Pulpit at Rome, and at the fame time to be preaching the fame Ser-
mon in all the Pulpits of the World. And thus I have fhewed you, that
Ffff
this
742
Serm. XXI.
There is no Tranfubftantiation
*.
this corporal eating the Body, and drinking the Blood of Jefus Chrift with
the ſpecies or Accidents of bread and Wine, is impoffible.
Secondly, It is unprofitable, and doth neither good to Soul nor Body.
This appears by our Saviours words, Job. 6. 63.---- The flesh profiteth no-
thing. That is, the corporal eating the flesh of Chrift profiteth nothing;
and that this is our Saviours meaning, is evident; becauſe it is the defign
of our Saviour in the foregoing words, to fhew the Neceffity, and the
great Profit and Advantage of eating and drinking the body and blood of
Chriſt ſpiritually by Faith; the Neceffity hereof is expreffed, Verf. 53.
Except ye eat the flesh of the Son of man, and drink his blood, ye have
no Life in you; and this (faith Chriſt) is Profitable, as the Means of our
Union with him, Verf. 56. He that eateth my flesh, and drinketh my
blood, dwelleth in me, and I in him; and is alfo profitable to Eternal Life,
and Happineſs, Verf. 54. Whofo eateth my flesh, and drinketh my blood,
bath Eternal Life, and I will raife him up at the laft day. Now the
Jews were ſtartled at his words, underſtanding that he meant a corporal
eating of his fleſh, and therefore fay they, Verf. 52. How can this man
give us his flesh to eat? This was ſuch a Miſtake as that of Nicodemus,
Job. 3.3,4. who when our Saviour fpake of the Neceffity of being born
again, he wondered, and faid, How can an old man be born? can he
enter the fecond time into his Mothers womb, and be born? And the
Diſciples themſelves underſtanding our Saviour in that grofs and carnal
fence of corporal eating his fleſh, were offended, and faid, v. 6. This is
an hard faying, who can hear it? And therefore Chrift explains his words,
v. 63. It is the Spirit that quickeneth, the Flesh profiteth nothing; the
words that I speak unto you are ſpirit, and are life: That is, my words
as you miſtake them for a corporal eating my flefh, and drinking my
blood, are not true; for the eating my fleſh fo profiteth nothing, but
that eating my fleſh, and drinking my blood by Faith in a fpiritual man-
ner, will make you bleffed for ever; and fo my words which I ſpeak
of this matter, are Spirit, and they are Life; and hereby it is manifeft to
all but fuch who ftudy to corrupt and pervert the Scriptures, that our
Saviour himſelf tells us, that corporal eating his fleſh, and drinking his
blood is altogether unprofitable. And I fay it neither doth good to Body
nor Soul,
1. It doth no good to the body, for it doth neither gratifie the Palate,
nor allay or fatisfie hunger or thirft, nor turns into any bodily nouriſh-
ment, and ſo hath no uſe or property of bodily food.
2. It doth no good to the Souls, either of the Wicked, or of the
Godly.
(1) It doth no good to the Souls of the Wicked, as our Adverfaries
themfelves confefs; and yet they will have this glorious body and pre-
cious blood of Chrift to be taken corporally into the blafphemous mouths,
and into the open Sepulchres of the throats of Swearers, and into the
beaſtly
· Serm. XXI.
743
in the Lords Supper.
ļ
beaſtly mawes or ſtomachs of Drunkards and Gluttons; and within the
rotten bodies of Whoremongers and Harlots, and there to lodge till the
Accidents of bread and wine be digefted, and then to remove no body
knowes whither, leaving the curfed Inhabitants no better than he found
them.
(2) Neither doth this corporal eating the flesh, or drinking the blood
of Chrift do any good to the Souls of the Godly, it kills no Sin, begets
or quickens no Grace, yields no comfort, and indeed is not defireable
to any wife and holy Chriftian, who never hungers and thirſts to have
the body and blood of Chriſt in his mouth and ſtomach: Neither is it
Chriſts way by entering into the mouths, and going down into the ſto-
machs of his People to feed and-feaſt their Souls; but Chrift is fpiri-
tually formed in their hearts, Gal. 4. 19. and the Spirit doth glorifie Chriſt
in them, Job. 16. 14. and by the word and Sacraments their fouls are
feaſted with the remembrance of his death, and with feeing him by faith
crowned with honour and glory in heaven, Heb. 2.9. and in their joyfull
expectation of all the benefits of his death and refurrection, and inter-
ceffion in the holy and bleffed world; but the bodies of believers fhall
never meet the body of Chrift till they meet the Lord in the air, and fo
to be for ever with the Lord, 1 Thef.4.17. but for this doctrine of the cor
poral prefence of Chrift in the mouths and ftomachs of men which the
frantick Papifts would make us believe, it is a doctrine fitter to make our
hairs ſtand an end, than to feed our fouls, and is good for nothing, but to
make the Popish Religion odious to all wife, and fober Chriftians,
Thirdly, I have this further to charge on this doctrine, that it teacheth
a practice moſt horribly impious and flagitious: for to feed on mans fleſh,
and to drink mans blood was ever accounted a moſt barbarous tranfgref-
fion of all the rules of piety and humanity, and therefore this mult be
the height of that kind of impiety, to eat the facred flefh, and to drink
the precious blood of Chriſt in a corporal manner, which the Popiſh
Can nibals teach men to practife; and which they pretend to prove both
from the Text, and from Job. 6. Againſt which odious fence, holy Auftin
pleads the fame Argument, which I now ufe, faying, (a) "If there be a 4 Auguft, de Do-
"Precept forbidding Sin, and commanding Good, it is not then a figu- arina Chriftia
"rative fpeech, but if it feem to command a horrible wickedness, or 15,16,
"forbid that which is profitable, then it is a figurative ſpeech; and he
"gives this Example in Joh. 6. 53. Except ye eat the flesh of the Son of
. Man--- This (faith he) ſeems to command a moſt heinous wickedneſs,
"and therefore it is a figurative fpeech, commanding us to communicate
"with the fufferings of our Lord, and fweetly and profitably to lay up
"this in our memories, that his fleſh was crucified, and wounded for us.
nå. lib. 3. cap.
But the Papiſts proceed in their Blaſphemy, and are not aſhamed to
tell us,that if Dogs, or Mice, or Rats, or Worms,do eat the confecrated
Hoft, they do therewith eat the body of Chrift; and therefore accord. Can 39. gloffa
ing to their Wiſdom they have provided in their Miffal, (b) That if Rats, confecratione.
Ffff 2
1
or
&
in Can, 2. de
7
744.
There is no Tranfubftantiation Serm. XXI.
e Aquin. fum.
part. 3. quaft.
So. arc, 3.
d Bellarm. de
Euchar. lb 1.
cap. 11.
eDe Euchar.
lib. 4. cap. 5.
or Worms, do eat the body of Chrift, they muſt be burned; what for
Hereticks? becauſe their fenfes took it only for Bread? but if their Hoft
be not God, why do they worſhip him with Divine Worfhip? and if
he be God, why will they caft their God into the fire?
And Tho. Aquinas their Angelical Doctor, as they call him, (and
of whom they tell us this tale, that his Doctrine of the Sacrament was
confirmed by this Miracle; a Wooden Crucifix miraculouſly faluted
him with thefe words, Benè fcripfifti de me Thoma, Thou haft written
well of me Thomas) doth affert and plead for this dirty Ribauldry, fay-
ing, (c) That it doth no more detract from the Dignity of Chrift to be
eaten by Dogs and Mice, than his being willing to be crucified for our
Sins. A goodly Argument for fuch an acute Schoolman; as if becauſe
Jefus Chrift in the ftate of his Humiliation was willing to be crucified for
our fins, therefore in the ſtate of his Exaltation, he is willing that his
glorified body in Heaven fhould be eaten by Dogs and Mice: but thus
they talk, as if their Doctors had fate in the Council with Devils in the
Gates of Hell, to debauch the Faith of Chriftians, and to difgrace the
body of Chrift.
Laftly, They fay, that the plain and neceffary fence of theſe words,
This is my Body, is this, this fubitance contained under the Accidents
of Bread is my Body.
What I have already fpoken to the former particulars doth fully con-
clude againſt this fence; and yet I fhall here adde two things againſt
it.
That this fence is inconfiftent with their own Doctrine.
2. That it is repugnant to the true, and plain, and neceffary fence
of Chrift in the words.
(1.) That this fence is inconfiftent with their own Doctrine, appears
in two particulars.
1. In their forcing two different, and both falfe fences on theſe words,
This is my body, viz. this fubftance contained under the Accidents of bread
is my body, and theſe Accidents of Bread do fignifie my body; and fo
the word This muſt both mean, this fubftance, viz. Chrifts body, and
allo thefe Accidents of Bread, and the word is muft both be is properly
and effentially my body, and is figuratively and fignificatively the Sign of
my body.
I know Bellarmine (d) fometimes grants, that it is truly moſt abfurd,
to fay that by the word This, is meant thefe Accidents: yet the fame
Bellarmine tells, (e) "That the Accidents of Bread and Wine do fignifie
the ſpiritual Feaft, meaning as he explains himſelf, the body and blood
"of Chrift, and that the Accidents of bread and wine, as well as the body
"and blood of Chrift, do pertain to the effence of this Sacrament: Now
that they force this fence on thefe words, is clear, becaufe all their pre-
tended Miracles in the Lords Supper, whereof the preferving the Acci-
dents without the Subftance is one, are with them effected by vertue of
thefe
**
Serm. XXI.
745
in the Lords Supper.
}
thefe words, and alſo becauſe Confecration, one Effect whereof muft be
to confecrate the Accidents of bread, to fignifie the Body of Chriſt, is in
their fence made by thefe words: So that it is evident, that they diftort
theſe words, This is my body, to both theſe fences, this Subſtance con-
tained under the Accidents of bread is my body; and theſe Accidents of
bread do fignifie my body; which are fo inconfiftent, that all the Rope
of Popes, can never be able to tie them together.
2. This fence is inconfiftent with their Doctrine, which teacheth, that
the fubftance of the bread is turned into the body of Chrift by vertue of
thefe words: And faith Bellarmine, (f) in the laft moment when all theſe fDe Euchar..
words are ſpoken, then this Converfion is made; now to fay, that the 1b. 2. cap. i,
Converfion of the Bread into the body of Chrift is not made till all thefe
words are ſpoken, and yet to fay, that the firft word this doth demon-
ftrate Chriſts body, are plainly inconfiftent.
Dorica Chise
るこ
​(2.) I proceed to prove, that this fence is repugnant to the true and
plain, and neceffary fence of Chrift in the words: for which purpoſe
obferve that excellent Rule of holy Auguſtine, (g) "It is as manifeft ang Auguſt, de
«Errour in the explication of Scripture to take figurative words proper-Riana lib. 3.
"ly, as to wreft thoſe words which are properly ſpoken, into a Tropi-
"cal or figurative fence: By both which wayes of perverting the holy
Scriptures, multitudes of Herefies have troubled the Church of God.
And this Doctrine of Tranfubftatiation, with all the miſchiefs in Doctrine,
Worſhip and Practice, which attend it, proceed from the Papiſts inter-
preting theſe words, This is my body, in a literal and proper fence, which
muſt be underſtood in a figurative fence: The hinge of the prefent con-
troverfie is turned upon theſe two words, this is; now I fhall make it ap-
pear, that by the word this is meant this Bread, and that by the word is,
muſt be meant, is a Sign, or doth fignifie, and fo that the true fence of
our Saviour in the words is this, viz. This bread is a fign of my body, or
this bread doth fignifie or reprefent my body.
That by the word this, is meant this bread, appears by three Rea
fons.
1. By the Order and Courfe of the words, by which it is plain, that
of that bread, which Jeſus took, and bleſſed, and brake, and commanded
his Diſciples to eat, he faid, This is my body.
2. Becauſe Jefus Chrift faith expreffely of the Cup which he took,,
and bleſſed, and gave and commanded them to Drink. This Cup is the
New Teſtament. So fay Luke and Paul in the Text; therefore we muſt
conclude, that of the bread, which he took, and bleffed, and brake, and
gave, &c. he faith in effect, This bread is my body.
3. St. Pauls Interpretation of the words may fully convince all, that
the word this doth demonftrate the Bread, 1 Cor. 10. 16. The cup of
bleſſing which we blefs, is it not the communion of the blood of Chrift?
the bread which we break, is it not the communion of the body of Chrift?.
which ſpeak the ſame thing though in other words, as this bread is the
body
}
}
746
Serm. XXI.
There is no Tranfubftantiation
1
difparato non
body of Chriſt, this Cup is the blood of Chrift; fo that it is clear, that
by the word this, is meant this bread.
Secondly, Hence it followes, that the word is, cannot be taken pro-
perly, but muft mean, is a fign, or doth fignifie or reprefent; it cannot
be taken properly, for bread and the body of Chrift are two Subſtances
effentially different, and therefore it cannot be properly ſaid, that bread
• Difparatum de is effentially Chriſts body. (a) But this is a fure Rule, that when the
proprie prædi word is ftands between the fign and the thing fignified, then it muſt mean
is a fign, or fignifieth, or reprefenteth. And this is the prefent cafe, the
bleffed bread is a fign of Chriſts Body, and therefore the meaning of
Chriſt muſt be, This bread fignifieth or reprefenteth my Body, according
to that known ſaying of Auguftine : (b) Chrift doubted not to fay, This
is my body, when he gave the fign of his body.
catur.
b August, con-
era Adamant,
Manich, lib. 12.
Non dubitant
dicere, Hoc eft
corpus meum,
cum fignumdaret
corporis fui,
e Bellarm, de
Euchar. lib. 1.
cap. 5,6.
Óbferve yet further, That whereas there is no Example in all the
Scripture, of a Sign being turned into the thing fignified, yet it is very
ordinary in Scripture-fimilitudes, to give a thing the Name of that where-
unto it is likened; I am the Rofe of Sharon, and the Lilly of the Valleys,
Cant. 2. I am the living bread, Joh. 6. I am the door, Joh. 10. I am
the true Vine, Joh. 15. All theſe faith Chrift of himſelf, but is he there-
fore turned into a Rofe or Lilly, or Bread, or Door, or Vine; no, the
words taken literally and properly, are blafphemy; but the meaning is,
he is like thefe, as to the particular cafes whereof he ſpeaks.
So the Scripture ordinarily gives to Signs the Names of the things fig-
nified, Genef. 40. 12. The three branches are three dayes, v. 18. The
three baskets are three dayes; and of fuch things we have a multitude of
Examples. And thus the Holy Ghoſt gives to Sacramental figns, the
names of the things fignified by them. Circumcifion is cal'd the Cove-
nant, whereof it was a Sign and Seal, Gen. 17. 13. the Lamb is cal'd the
Paffeover, Exod. 12. 11. and fo in the Text the bread is cal'd Chrifts
body, and the wine his blood, becauſe they are Signs, and a Seal to
fignifie and convey Chrift, with the benefits of his body broken, and of
his blood fhed for us. And thus I have proved, that this Scripture is not
for, but againſt Tranſubſtantiation, in all the branches of it.
The other Scripture which they alleadge for Tranfubftantiation, is our
Saviours difcourfe of eating his flesh, and drinking his blood, in Joh. 6.
And Bellarmine (c) pretends to prove that Doctrine from v. 51. of that
chapter, almoft to the end of the Chapter.
To this I fay, that I do readily grant, that the flesh and blood of Chrift
here ſpoken of, which include the benefits of his death, is the fpiritual
matter of the Feast of the Lords Supper; and that Believers are here
required to feaſt their Souls by Faith on the body and blood of Chrift,
and on all the benefits of his death, in all thofe wayes which God is
pleaſed to offer it to them: And therefore though the Lords Supper be
fince inſtituted, yet they are bound by this Scripture to feed on the body
and blood of Chrift in that Ordinance, in the appointed uſe of bread and
wine.
Serm. XXI.
747-
in the Lords Supper.
wine. But yet this Scripture alfo is fully againſt Tranfubftantiation, and the
corporal preſence of the body and blood of Chrift, under the Accidents
of Bread and Wine, and the Communicants eating and drinking the fame;
and this appears by theſe three Reaſons.
I. Becauſe as I have proved, our Saviour tels us, that his flesh, viz. the
corporal eating his fleſh profiteth nothing ver. 63.
II. Becauſe the eating the fleſh and drinking the blood of Chriſt here
ſpoken of, is of abſolute neceffity to falvation, v.53. Except ye eat the flesh
of the Son of man,and drink his blood ye have no life in you, but though none
can be happy who do not eat the fleſh and drink the blood of Chriſt in
the fence of this Scripture, yet our adverfaries do not deny, but many
have eternal life who never eat and drank the Lords Supper.
III. Becauſe Eternal life is certainly fetled and entail'd on all thoſe who
do eat the fleſh and drink the blood of Chrift in the fence of this Scripture,
ver. 54. Whofo eateth my flesh, and drinketh my blood, hath eternal life,
and I will raife him up at the laft day; and yet the Papilts tell us that
wicked men may corporally eat the flesh and drink the blood of Chriſt
fo that the Popish eating the fleſh and drinking the blood of Chrift,
and that eating his fleſh and drinking his blood, which our Saviour here
fpeaks of, are as farre different as heaven and hell.
2. Argument. It is impoffible that this Tranfubftantiation fhould be
in the Lords Supper, this is evident by the nature of the thing: for who
fo underſtands the nature of this act of Tranſubſtantiation, and the terms
thereof, viz.the bread and wine, which are the things that are turned, and
the body and blood of Chriſt into which this bread and wine are tarned,
muit clearly fee that as hereby the bread and wine muſt be taken away,
fo the body and blood of Chriſt muſt be hereby made and produc'd: and
therefore in their Letany of the Sacrament they doe invocate it thus; pa-
nis omnipotentiâ Dei caro factus miferere nobis: O Bread which by the
Almighty power of God art made fleſh have mercy upon us, implying that
the flesh and body of Chrift is made by this Tranfubftantiation, and thus
by this blafphemous contradiction they make the fubftance of the glori-
ous body of Chrift, fo long fince born of the Virgin, to be the birth of
this prodigious monſter of Tranfubftantiation; now I fay it is impo-
fible to make that which was made before, to do that by an act which
was done before the act, its impoffible for the effect to be before the
cauſe, and its impoffible for bread of a few hours old to be turn'd into the
fubftance of the body of Chriſt, which was continually of the fame fub-
ſtance for above a 1000 years before.
And therefore though theſe blafphemers feem devoutly to adore the
Almighty power of God, which by this converfion hath wrought ſtu-
pendum fupra omnia miraculum, the moft ftupendious of all miracles, as
they invocate it in the fame Lettany of the Sacrament; yet all
in effect that they can fay is this, that the great God out of his infinite
love to his Church hath in this bleffed ordinance of the Lords Supper by
many aſtoniſhing miracles done juft nothing, and thus they moft pro-
phanely
}
748
Serm. XXI.
There is no Tranfubftantiation
:
*
J
a Bellarm. de
cap. 18.
phanely abuſe the fearfull name of God in afcribing a work to his dread-
full omnipotency, which is beneath the power of his meaneft creature,
viz. to make that which was made before, which indeed cannot be a
work of any power at all. I know fome learned men of the Church
of Rome do undertake to decline this impoffibility and contradiction, and
yet to defend this doctrine of Tranfubftantiation as defin'd in the Council
of Trent, and therefore Bellarmine with many of his brethren the Je-
Buchar. lib. 3. fuites to avoid the aforefaid impoffibility; explaines this action of Tran.
fubftantiation thus, that the converfion of the bread into the body of
Chrift, non effe productivam fed adductivam, that it is not fuch a conver-
"fron that produceth the body of Chrift, for that was extant before,
but it is fuch a converfion, whereby the body of Chrift which was be-
"fore in heaven, is now (yet without any local motion from heaven)
"made prefent under the accidents of bread in the Lords Supper. But
whilft their champion by another contradiction (in making the fame body
of Chrift, which is in heaven to be under the accidents of bread on
earth, and yet without receiving any new being or moving from heaven
to earth) pleads for Tranfubftantiation, he deftoyes both the name, and
nature of it: He deftroys the name of it, for that converfion, which he
ſpeaks of, may be cal'd a Defubftantiation or deftruction of the bread,
and a translocation, or tranfpofition of the body of Chriſt, whereby
it is placed where it was not before, but can by no means bear the
name of Tranfubftantiation, which (faith the Council of Trent) the
Catholick Church doth very fitly and properly give it.
Again he deſtroyes the nature of Tranſubſtantiation, for in every fub
ftantial converfion, whereby one fubftance is turned into another, the
latter is alwaies produc'd, and receives being upon the deſtruction of the
former, as when Mofes his rod was turned into a ferpent, Exod.4. had
God only deſtroy'd the fubftance of the rod, and fet a Serpent, that was
extant before in the place of it, this had not been a turning the rod
into a Serpent. So when at the marriage-feaft, John 2. Chrift turn'd
water into wine, had God only deſtroyed the fubftance of the water,
and fet wine that was extant before in fome wine-fellar, and plac'd it in
the water-pots, this had not been a turning water into wine; but the
true fubftance of the ferpent, and the true fubftance of the wine were
by thoſe miraculous converfions made and produc'd, and ſo if the true
fubftance of the bread and wine be miraculoufly turn'd into the fubftance
of the body and blood of Chriſt, as the Council of Trent will have it,
upon the deftruction of the fubftance of the bread and wine, there muſt
neceffarily be produc'd the fubftance of the body and blood of Chrift,
as the effect and product of that converſion: and notwithſtanding all the
noiſe which our adverfaries make in the Chriſtian world, about this
matter, they muſt either affert this monftrous impoffibility, and contra-
diction, or diſclaim their own doctrine of Tranfubftantiation.
3 Argument. This doctrine of Tranſubſtantiation. deftroyes the Lords
Supper, my reaſon is, becauſe this doctrine takes away thofe facred figns
of
}
1
>
•
3
گھ
44
1
Serm. XXI.
in the Lord, supper,
of bread and wine, which God hath appointed to be of abfolute neceffi-
ty to the being of this Sacrament, and if theſe be taken away there is no
fuch thing as the Lords Supper in the world.
Our Adverfaries grant, that its neceffary to the being of a Sacrament,
that there be a fenfible, and facred fign, and that muſt ſignifie a facred and
holy thing, and this fign muſt be of Gods inſtitution.(a)
Now the fign or figns in this Sacrament of the Lords Supper, muſt be
one of theſe three things.
1. It muſt be either the body and blood of Chriſt.
2. Or it muſt be the accidents of bread and wine.
3. Or it muſt be true bread and wine.
I. It cannot be the body and blood of Chrift, for theſe are not fenfi-
ble, and they are the things fignified, and therefore they cannot be the
figns.
II. It cannot be the Accidents of bread and wine, though Bellarmin,
as I have fhewed, makes theſe to ſignifie the body and blood of Chriſt,
and ſo to be effential to this Sacrament; but this cannot be, for two Rea-
fons.
1. Becauſe, as I have proved, the accidents without the ſubſtance are
nothing, and fo can fignifie nothing, and therefore can be no fignes.
2. Every Sacramental fign mu be (as our adverſaries confefs) of
Gods inftitution, now God never ordained the accidents of bread and
wine without the ſubſtance to ſignifie the body and blood of Chriſt; if he
did, either they muſt be confecrated to this ufe by virtue of theſe words,
this is my body, this cup is my blood, &c..or thefe words muft declare them
to be of this uſe, but our adverfaries dare not ſtand to either of theſe,
for then they muſt yield, that the meaning of theſe words is, theſe acci-
dents of bread and wine are fignes of, or do fignifie the body and blood
of Chriſt, but that by the word this is meant thefe accidents, Bellarmin
as I have fhewed,denies, and that the word is, doth denote is a fign or
doth fignifie, they will by no means admit, becauſe it doth juſtifie our
fence of that word, as fpeaking of the bread and wine, and overthrowes
all their Difputations to prove that the word is, muft not be taken in
a figurative but proper fence, and indeed overthrowes their whole Do-
ctrine of Tranfubftantiation. So that it's manifeft, that neither Chrift's
body and blood, nor the Accidents of bread and wine can be the Signs
in this Sacrament.
3. It remains therefore, that the true bread and wine, muſt be the
only facred and appointed Signs of the body and blood of Chriſt in
the Lords Supper; and that therefore the Papits in deftroying the bread
and wine, do utterly deſtroy this bleſſed Sacrament, and tear off this
facred Seal from the Covenant of Grace, and rob the Church of God,
of the body and blood of Chriſt, and of all the benefits of his Death, as
fignified and conveyed to them by this Ordinance.
4 Argument. Thofe Miracles which the Papiſts affirm to be wrought
Gggg
by
749
a Thom. par.3.
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750
Serm. XXI.
There is no Tranfubftantiation
1
by Tranfubftantiation in the Lords Supper, are all falfe and feigned. In
purſuance of this Argument, I ſhall
Firſt, Repeat fome of thofe Miracles which are faid to be wrought
by this Act of Tranſubſtantiation.
Secondly, Prove them to be falfe and feigned.
(1.) I fhall only repeat Four of their pretended Miracles.
1. That the Subſtance of the bread and wine is turned into the body
and blood of Chrift, and yet his body and blood were extant above a
thousand years before the bread and wine were in being.
2. That the Subſtance of the bread and wine is deſtroyed, and the
Accidents made to remain without the ſubſtance, and yet no fenfible dif-
ference made between the natural Properties of this bleffed bread and
wine, and all other bread and wine in the world, wherein the Subſtance
continues with the Accidents.
3. That at the firſt Adminiſtration of this Sacrament, the Body of Chrift
fhould be in all its compleat parts, head, arms, limbs, and all his fleſh and
bones at the Table, and there feen and to be felt, and yet the fame body,
at the fame time in the mouths and ftomachs of his Difciples, and they
not have the leaſt fence of it.
4. That the fame body of Chrift ſhould be glorified in Heaven; and at
the fame time, be in the mouths and ftomachs of all the Communicants in
the world, and be with thofe Accidents of bread, wherefoever they
are, and no where elſe, and yet not move from Heaven to Earth, nor
from one place of the Earth to another, and ftill be one and the fame
body.
(2.) I fay, theſe and all fuch are feigned and falfe Miracles, as appears
by theſe fix Reaſons.
1. Becauſe, Though they are pretended to be the ftupendious and
miraculous works of the Almighty power of God, yet are they no Mi-
racles at all, but impoffibilities and contradictions, as I have proved, and
fo are nothing, and are not works of fo much power as for a Worm to
creep, and a Grafhopper to leap.
2. Becauſe, No Miracles were ever wrought upon fenfible Creatures,
but the change made by them was difcerned, or at leaſt diſcernible by
the fenfes of men, for whofe fake they were wrought: The Serpent
which Mofes his Rod was turn'd into, the Wine which the Water was
turn'd into, and all the Miracles wrought by Mofes in Egypt, with all
other fuch Miracles recorded in Scripture, not one excepted, were per-
ceived by the fenſes; and fo if one fenfible Creature be turn'd into ano-
ther fenfible Creature, that which the former is turn'd into muſt be made
fenfible, or if a fenfible Creature be turn'd into an infenfible, that which
is fo turned muſt paſs out of the reach of the fenfes, and become infen-
ible. And therefore there is no fuch Miracle wrought as is here pre-
tended, becauſe here is fenfible bread and wine, and the fenfes of men
do
Serm. XXI.
XXI.
751
in the Lords Supper.
१
do fee, and handle, and taſte as plain bread and wine, as there is any in
the world.
3. Becauſe God never fettled fuch a Power on any order of men, for
every one in that Order, to have in all Ages a conftant power to work
Miracles, and yet by this Doctrine of Tranfubftantiation, every Prieſt
doth carry about him a power to work more and greater Miracles than
ever were wrought by Chrift and his Apoſtles.
4. Becauſe God never fet up any ftated Ordinance in the Church for
the working of Miracles, nor bound himſelf upon any mens uſing any
Scripture words, alwayes to work Miracles; and yet the Papifts will
have God alwayes bound to work Miracles, upon every Priefts rightly
pronouncing in the Lords Supper theſe words, This is my body.
have
5. God never gave men a power to work Miracles on the glorified
body of Chrift: Mofes had power to divide the waters of the Red Sea,
Exod. 14.21. and Joſhua had once power to fay to the Sun and Moon,
-Sun ftand thou still upon mount Gibeon, and thou Moon in the valley of
Ajelon, Josh. 10. 12. and the Difciples had power to caft out Devils,
Matth. 10. 8. and Chriſt tells his Difciples, Math. 17.20. If ye
Faith as a grain of Mustard-feed, ye shall fay unto this mountain, Re-
move hence into yonder place, and it shall remove: but for every dirty
Prieft to practife fuch a miraculous power upon the glorified body of
Chrift, as upon the ufing of theſe words, This is my body, to call it to
be locally and corporally prefent in all the mouths and ſtomachs of all the
Communicants at the Lords Supper; is ſuch a Popiſh Dream, as exceeds.
all the fanatick Enthuſiaſmes in the world, but can never be reckoned in
the number of any true Divine Miracles.
6. All theſe pretended Miracles are of no ufe, and to no purpoſe, as
to the ends of this Ordinance; but without them we have the body and
blood of Chrift, with all the benefits of his Death repreſented, and com-
municated to us, and fo do attain all the ends of this Sacrament in the
appointed uſe of this bleffed bread and wine.
5 Argument. The Doctrine of Tranfubftantiation is falfe, becauſe all
the fenfes of all men in the world do teftifie, that bread and wine remain
in the Lords Supper after Confecration, and this teftimony is true :
That all the fenfes of all men in the world, who are in their fenfes, and
know what bread and wine are, and have them fo placed that the ſenſes
may perceive them, do teftifie that this is bread and wine, is not denyed;
but that which is denyed, and I am to prove, is, that this Teſtimony of
the Senfes is true, and that I prove by theſe four Reaſons.
1. Becaufe by this teſtimony a man hath the fame evidence, that bread
and wine remain in the Lords Supper after confecration, as he hath that
there are any viſible or ſenſible Creatures in the world; for if when a
man fees, and toucheth, and tafts, and ſmells bread and wine, and hears
the wine poured out, he cannot truely know, and upon his knowledge
by his fenfes, truely fay, that what he fo fees, and taſtes, and toucheth,
Gggg z
and
1
752
Serm. XXI.
There is no Tranfubftantiation
"
and finells, and hears, is bread and wine; he cannot upon his knowledge
by his fenfes truely fay, that there is a Sun, or Moon, or Starres, or
Men, or Birds, or Beaſts, or Trees, or Stones, or Earth, or Water, or
any bread and wine in the world; for the fenfes cannot give him a more
full and fure evidence of the being of any of thefe Creatures, than they
do of the being of bread and wine in the Lords Supper.
2. Becauſe, if the teſtimony of the ſenſes be not true, then all that
Religion which is founded on Gods manifefting himſelf by the Creatures,
to the Underſtandings of men, in the uſe of their Senfes, is not a true
Religion, but is quite extinguifhed out of the world, and fo there is no
Law of Nature binding men truely to know, and love, and prayſe God,
as he is manifeſted in the Creatures; and then it is no fin at all for men
to take no notice of the glory of God, which the Heavens, and Earth,
and Day, and Night, declare to them, Pfal. 19. And then the Apoſtles
words are not true, in telling us, That the eternal Power and Godbead
are clearly feen, being understood by the things that are made, Rom. 1.20.
For if by the uſe of our fenfes we cannot know, that theſe things are
true, then we neither can, nor are bound to know and honour, and love
the Wiſdom, and Power, and Goodneſs of God in them.
3. If the teftimony of the Senfes be not true, we have no certainty of
the Chriftian Religion; for we cannot know there is a Bible, or letters,
or words in it; or that there is a Church, or any fuch Society of Be-
lievers, or that there are Minifters, or Sermons, or Sacraments in the
world, for all theſe are perceived by our fenfes.
4. If our Saviours Argument was good, to prove that by his flesh and
bones, perceived by the fenfes, he was no Spirit, Luk. 24. 39. Behold my
hands and my feet, handle me and fee. Then this Argument is alſo good,
behold, handle, taſte and finell, and thereby judge if there be not a fen-
fible Subſtance, and this particular Subſtance of bread and wine in the
Lords Supper.
There are two main Objections which the Papiſts make againſt this
Argument, which I fhall anfwer, and fo procecd.
1 Object. Senfes do not indeed erre in their teſtimony of their own
Objects; but Accidents only, and not Subſtances, are the Objects of the
Senfes, and therefore the teftimony of the fenfes concerning Subftances is
not to be truſted.
Anfw. If fo, then we can judge of no Subſtance in the world by our
fenfes, and we cannot know but we are only in a world of Accidents,
viz. of Colours, and Smells and Sounds, &c. and our underſtandings
cannot perceive by them, that there are any Subftances in the world,
much lefs difcern betwixt one fubftance and another, but every man by
the uſe of his fenfes perceives fenfible ſubſtances by means of the accidents
inherent in them, or elfe no man can fwear in judgement any thing con-
cerning any Man, or Beaft, or Houfe, or Lands, or Goods, neither can
there be any civil converfe among men in the world.
2 Object
Serm. XXI.
753
in the Lords Supper.
!
f
2 Object. Senfe muft yield to be corrected and over-ruled by Faith,
uad Gods Word must bebelieved before our Senfes.
Anfw. 1. This is but a Popiſh trick, to hide the truth of God; for it
is not our prefent queftion, whether we muſt believe God or our Senfes,
but whether we muſt believe the words of a company of cheating Papiſts,
or believe God fpeaking to our underſtandings by Scripture, by Reafon,
by the Creatures, and by our Senfes, and by all thoſe things which are
witneffes of his Truth to our Souls.
2. We do in this matter give Faith its due place in our Hearts; for
our Underſtandings do here perceive by that uſe of our Senfes, which
God hath made them for, that here is Bread and Wine; but that this
Bread and Wine are bleffed to fignifie, and convey to us the Body and
Blood of Chriſt, this we affent unto by Faith; and by Faith we do difcern
the Lords body, and blood, in the ufe of that Bread and Wine which we
diſcern by our Senfes: And thus we own both the Truths of God, viz.
That there is Bread and Wine in the Lords Supper, and that Chrift cru-
cified is therein prefented to our Souls in the ufe of them, and fo we give
both Faith and Senfe their due place and ufe in us,
3. We believe, that the Truths revealed to our underſtandings by the
vifible Creatures, in the ufe of our Senfes, are as the Apoſtle ſpeaks, the
Truths of God, Rom. 1. 25. And that it is a Truth of God, that the Crea-
tures we ſpeak of, are Bread and Wine, becaufe we underſtand by our
fenſes, that they have the nature, and all the Properties of Bread and
Wine, and we know that the God that cannot lie, cannot fpeak a Truth
to our underſtandings, by the Creatures, and by our Senfes, and then
deny and contradict it by his Word to our Faith.
It may now be expected, that I fhould here give you an account
of the Doctrine of the Ancients in this matter, but to this I fhall only fay
these three things.
}
I. That this is undertaken, and I doubt not, is effectually performed
by a Reverend Brother, whofe work affigned him is to prove the No-
velty of Popery, both in this their great Article of Tranfubftantiation,
and alfo in other Popiſh Doctrines, to whoſe Diſcourſe I referre you for
fatisfaction herein..
2. That I do profefs to honour the ancient Fathers in the Church of
God, who have in their feveral Ages been faithfull witneffes to this, and
other Truths of God reveal'd in the Scriptures; and I do rejoyce in my
hopes of being in the fame bleffed Body of Chrift with them: but I have
chofen to infiſt on thefe Arguments, which I hope to defend, knowing
that all that the Scripture, Reafon, and Senfes do fpeak, God fpeaketh by
them; but I cannot fay of all that Juftin Martyr, Tertullian, Cyprian,
Ambrofe, Austin, Hierom, &c. do fpeak, that God fpeaketh by them;
and if it had hapned, that any of thefe men had contradicted Scripture,
Reaſon and Senſe (could their Opinions have been as old as the Devil
in Hell) I would fay with the Apoſtle, Gal. 2. 6. Whatever they were,
}
754
Serm. XXI.
There is no Tranfubftantiation
a Chemnitius
exam. Concil.
Trident.
cap. 23.
it maketh no matter to me, God accepteth nó mans Perfon, for God and
his Truth muſt not be tryed by the Judgements of fallible men.
3. That the fame Doctrine which I have delivered, had its beginning
from Chrift, and hath paffed from him by the Scriptures, through all
true Antiquity, is fully proved by Biſhop Jewel, Biſhop Morton, Cra-
kenthorp, Molin, and Albertinus, and many others, who have faid more
in this cafe than I have either time or ability to ſpeak, or than would be
fit for this Difcourfe; and it is as manifeft that the Judgement of the an-
cient Fathers is against Tranfubftantiation, as it is that there were fuch
perfons, and that their writings are extant in the world; infomuch, that
had they lived under Popiſh perfecutions, they would have burnt thofe
very men on Earth, and curfed them to Hell, whom they canonize
for Saints, and vainly and impiouſly crave their Interceffion in Hea-
ven.
I fhall yet anſwer two Objections, and then conclude with a brief
Application.
1 Object. The Pope and his Council have determined that Tranſubſtan-
tiation is in the Lords Supper, and we must believe them.
Anfw. Chemnitius (a) hath told them, that it is the Confeffion of Sco-
tus, Cameracenfis and others, that neither Scripture, nor the Opinion
of the Ancients, compell us to believe the Doctrine of Tranfubftantia-
b Bellarm. de tion; and Bellarmine (b) confeffeth, that what Scotus faith, is not impro-
Euchar.lib.3. bable, viz. That there is no exprefs place of Scripture compells us to ad-
mit Tranfubftantiation without the declaration of the Church. And fo
after all their Difputations and Curfes, and blood-fhed, and deluding fo
many Souls; we muſt believe this Doctrine of Tranfubftantiation, becauſe
the Pope and his Council have faid it. But how fhall we be infallibly
affur'd, that God doth tranfmit his mind and will to us by the Pope and
his Council? or where doth God command us to go to this infallible
Oracle the Biſhop of Rome, either fingly, or conjunctly with his Coun-
cil, to be concluded by him or them, in matters of Faith? But alas!
what a dreadfull cafe is this, that a whole world of precious Souls muſt
have no better a Foundation for their Religion and Salvation than this,
viz. That we muſt all believe the Papiſts, and that we muſt believe them
for this Reafon, becauſe they tell us we must believe them; but if they
will damn their Souls in believing one another, let us labour to fave ours
by believing the God of Truth, ſpeaking to us by his Word.
2 Object. Theſe words, This is my Body, &c. are the words of our
dying Lord, and to his Difciples, to whom he would not ſpeak darkly
in Figures; and they are the words of a Teftament, and of a Law; and
expreffed in intire Propofitions, all which require Plainnefs, and to be
ſpoken properly, and not in dark figures: Do not theſe feem plaufible
Objections, and cunningly devis'd to trepan poor Souls into Errour?
Euchar. lib. 1. Why thefe are Bellarmines Objections. (c)
© Bellarm. de
Естро до
Anfw. 1. They themselves are forced to confefs, that the words, This
<
сир
Serm. XXI.
755
in the Lord's Supper.
cup is my blood, &c. which are the words of our dying Lord, and to his
Difciples, and words of a Teftament, and of a Law, and an entire Pro-
pofition; are yet fpoken in a figurative fence, which overthrowes all
their pretended Reaſons for a proper or literal fence of the words.
2. Words are not therefore dark, becauſe they are figurative, for
figures often do explain, and not darken the fence of words; I confefs a
Trope, a Figure, a Metonymy, a Synechdoche, &c. are hard words to
vulgar ears, but you muit know that theſe are words of Art, which
Learned men have wifely invented, but they are grounded on the natu-
ral way of mens expreffing themfelves, in their ordinary and familiar
language and therefore even Children, and unlearned men that cannot
read, do ordinarily fpeak, and underſtand the Language that is fpoken
in Tropes and Figures, though they know not what Trope or Figure to
reduce fuch expreffions unto; for Example, If a man fay, drink off this
Cup or Glafs, or as he looks on the Signs in the Streets, faith, This is
a Swan, and this is a Lyon; or faith of Pictures in a Chamber, This is
Alexander, or Cafar; or faith of a written Parchment wherein he hath
fignified his Will, in bequeathing his Eſtate, This is my Will; all this
is plain and eafie, and familiar language, and yet few underſtand the
Tropes in thefe Expreffions: And fo the words, This is my body, this
cup is my blood, are plain and intelligible words, though few underſtand
the Names of thofe Tropes or figures, which they are ſpoken in.
*
3. Whereas the Papifts pretend to give a proper or literal fence of
thefe words, yet their fence to juſtifie their Tranfubftantiation is fo full
of monftrous and blafphemous contradictions, and fo dark, that neither
they themſelves, nor others underſtand them: Sometimes the word this
muft fignifie thefe accidents; fometimes this fubftance contained under-
thefe Accidents: But this fubitance muft neither be the Bread nor Chrifts
Body, but an individuum vagum, and though the word this applyed to
a fubftance doth alwayes determine and demonftrate the faid fubftance,
yet here they make it to fignifie fuch a vagrant, that all the world
knowes not where to finde it. And in like manner they rack the word
is, which muſt fometimes mean is properly and effentially, when it
fpeaks of the Accidents, fometimes is made, fometimes is tranfubftan-
tiated, and one (a) will have it to denote all thefe: And thus they tor- & Cornelius.
ture this plain Scripture, to ferve their odious Doctrine of Tranfubftan- a Lapide, in
tiation; and when they have done all, they have nothing but the word.
of a blafphemous Pope, and factious Council for it.
Ufes. Six Inferences..
1 Inf. That it is Idolatry in the Papilts to worship the confecrated
Bread, though they think it is turned into the Body of Chrift.
#*
I fhould here fpeak to two things."
1. That their worſhipping the confecrated Bread, is Idolatry.
2.. That:
2.
I Cor. 11..
756
Serm. XXI.
There is no Tranfubftantiation
2. That their thinking it to be the Body of Chrift, doth not excuſe
them from Idolatry.
(1.) For the first, I fhall briefly fpeak to three things.
1. Acquaint you with their Doctrine herein.
2. Acquaint you with their Practice.
3. Prove that their practifing this Doctrine is Idolatry.
1. Their Doctrine is declared in the Council of Trent thus. (a) That
it is an undoubted Truth, that all Chriftians ought
to give the fame Worſhip to the Sacrament of the
Eucharift, which they give to God himſelf, and that
if any deny this, let him be accurfed.
a Concil.Trident, Seſſ.13.cap. 5. Nullus
itaque dubitandi locus relinquitur, cùm
omnes Chrifti fideles, pro more in Ca-
tholicâ Ecclefiâ femper recepto, latriæ
cultum, qui vero Deo debetur, hunc
Lan&iffimo Sacramento in veneratione
adhibeant-----
Can. 6. Si quis dixerit in fan&to Eu-
chariftiæ Sacramento Chriftum unige-
triæ etiam externo adorandum, vene--
randum: neque in proceffionibus, fe-
cundum laudabilem, & univerfalem
Ecclefiæ fan&e rium, & confuetudi-
nem, & folenniter circumgeftandum,
vel non publicè ut adoretur populo pro-
ponendum, & ejus adoratores effe ido-
latras, Anathema fit,.
And
2. They practiſe this Doctrine, for in their Ro-
man Miffal, the Priefts are taught to lift up the Hoft,
and to worſhip it themſelves, thrice ſtriking their
nitum Dei filium, non effe cultu la- breaſts, and ſaying, O Lamb of God, that takest away
the fins of the World, have mercy upon us.
among many inftances that may be given of their Ido-
latrous practice herein, I fhall only give you this:
"In the year 1666. at Lyons in France, it was in-
"ſtituted, that a company of devout perfons taking
"their turns, ſhould perpetually day and night adore
"the holy Sacrament, fome of them alwayes kneeling before it in a cer-
"tain Church chofen by them: And in a large place more ſpacious than
"Lincolns-Inne Fields, London, cal'd Belle Cour, the Sacrament was
"expofed on a rich and magnifick Altar, (fet on a high Scaffold) to be
"adored by all the Town together; and there were about threefcore
"thouſand people on their knees together, worshipping it; the moſt glo-
"rious Triumph that ever was ſeen, (faith a Jefuite in his late defcription
"of this City.) And thus do theſe poor deluded wretches folemnly give
that Worſhip to Wafers which is only due to God himſelf.
b SeT. 1. cap.
45.
3. That this practice is Idolatry, appears,
Firſt, By all that I have faid againſt Tranſubſtantiation; for feeing the
fubſtance of the Bread remains, as I have prov'd, the Papift's worſhip-
ping this Bread, muſt needs be grofs Idolatry: For the Council of Trent
makes Tranſubſtantiation to be the ground and reafon of this folemn
Adoration. (b) And its a known faying of their own Cofterus to this
purpoſe, That if by Tranfubftantiation the Bread be not turned into the
Body of Chrift, their worſhipping the Hoft is the greateſt Idolatry in
the world.
Secondly, It is grofs Idolatry to give that Worſhip to a Creature
which is only due to God; and yet thefe men fall down unto, and wor-
ſhip, and call upon this Bread; as all Believers fall down unto, and wor-
ſhip and call upon God: Their practice herein is much like their Idola-
try in worshipping their graven Images, mentioned Ifa. 44. 16. 17. He
burneth part thereof in the fire, with part thereof he eateth flesh; he
rofteth
Serm. XXI.
757
in the Lords Supper.
rofteth the reft, and is fatisfied, yea he warmeth bimſelf, and faith, Aha,
I am warm, I have feen the fire, and the refidue thereof be maketh a God,
even his graven Image, he falleth down unto it, aud worshipperh it, and
prayeth unto it, and faith, Deliver me, for thou art my God; in like man-
ner do the Idolatrous Papifts by this Bread, part thereof they take into
their mouths, and grind with their teeth, and eat it, and part of it (as
in the caſe of the Rats and Worms eating the confecrated Bread,) they
caft into the fire and burn it, and part thereof they referve for their God,
and carry it about, and fall down to it, and worſhip it, and pray to it, as
to their Saviour, to fave them from their fins.
(2.) I proceed to prove, that the Papifts thinking this Bread to be
the Body of Chrift, doth not excuſe them from Idolatry: This is evident,
for God's Law being fufficiently reveal'd, mans wilful ignorance there-
of cannot extinguiſh the Obligation of it, nor alter the nature of that fin
which is a breach of that Law; the Heathens worſhipping the Sun is
Idolatry, though they think it to be God; fo the Papifts worshipping
the Wafer is Idolatry, though they think it to be the Body of Chrift with
his Soul and God-head; as to kill the Saints of God, is murder and per-
fecution, though the enemies may think they do therein God fervice,
Job. 16.2.
2 Inference. Hence fee under what Characters we are to look upon
the Papiſts: We are told what Names fome of their Flatterers have
given to fome of their Popes. In the Council of Lateran, it's faid of
the Pope: All Power in Heaven and Earth is given to thee; and Pa-
normitan faith, the Pope can do all things that God can do. The Am-
baffadours of Sicily cry'd to one Pope, Thou that takeſt away the ſins
of the World, have mercy upon us; and faith a Bifhop in a prophane quib-
ble of Pope Leo, Behold the Lyon of the Tribe of Judah, we have waited
for thee (Omoft bleffed Leo) to be our Saviour. See Brightman on Revel.
13. 3. and we know his Holiness is the Name given him by the Papiſts;
and the Romish Church doth arrogate the Name of the only Holy Catho-
lick Church. But if we will give the Papifts a Name from their Religion
and Practice, we muſt give them three characters.
Firſt, They are an Idolatrous People, as appears by what I have now
faid, and as is made known to you by more Arguments from other hands;
and therefore we need not envy their Grandeur, and Kingdom upon.
Earth, fecing the Apoftle affures us, 1 Cor. 6. 9, 10. That no Idolaters
have any Inheritance in the Kingdom of God.
Secondly, They are a most uncharitable and cruel people; and though
their School-men do ingenioufly plead, that Charity or Love is the moſt
excellent of all Graces, and meaſure the worth of other Graces, and the
evil of all fins by Charity; yet are they a moft inhumane and barbarous
People and this is not only evident, by all the blood of the Saints, that
lies crying at their doors for vengeance, but alfo that they will have all
men curfed and damned, who will not in defiance of God, and Scripture,
Hhhh
and
758
Serm. XXI.
There is no Tranfubstantiation
and Reaſon, and Senfe, fay that Bread is no Bread, and who will not be-
lieve that the God of Truth doth ſpeak all the hideous contradictions in
their Doctrine of Tranſubſtantiation; as if having ufurp'd the keyes of
Hell and Death, they had decreed that all Believers fhall be damned, and
that none but Atheifts and Infidels fhall be faved:
cr
Thirdly, A perjured people, in that they impofe, and many of them
take this Oath. "I N. N. do fwear, that this converfion, which
the Catholick Church doth call Tranfubftantiation, is made in the Eu-
"charift, without the Belief of which no man can be faved. What hor-
rid Perjury is this, to ſwear that Bread is no Bread, and Wine is no
Wine, and that all the contradictions in the Doctrine of Tranfubftan-
tiation are true, and that all are damned who do not believe the
fame.
3 Inference. Hence we fee, that there is no Communion to be had
with the Church of Rome; for except we will all renounce our prefent
Chriſtianity, and profefs that we are no Members of the Church of
God, till we are in union with the Pope, and fo proclaim our felves,
and all Chriſtians in the world, who are not Papifts, to be a generat on
of diffembling Knaves, and except we first turn Atheiſts, and believe
that God fpeaks lies and contradictions we cannot turn Papiſts.
4 Inference. Hence fee what a dreadfull flavery it is to be the fervants
and flaves to the Devil, who engageth his fervants to debauch their
Confciences, and rack their wits, and to spend their precious time, and
parts, and Learning, to ſpread and defend Nonfence and Lies. Bellar-
bErift. Sexto 5. mine (b) faith, he ſpent fifteen years about Controverfies in Religion:
A fearfull thing, that a man of fo great Learning and parts ſhould waſte
a great part of his Age, and much of it in contradicting God, and the
Truth, and himſelf, but though I will not judge any one that is gone
into the Eternal World, yet I would warn all to take heed eſpecially
how they venture to fin in print, left their Books fhould be ſpeaking
for the Devil on Earth, when they themselves are tormented with the
Devil in Hell.
$ Inference. Be faithfull to the Truths of God, and let them not be
held in unrighteoufnefs in your judgements, but let them rule in your
Hearts and Lives; if Truth prevail to make you holy, then though Se-
ducers may make Merchandize of your Eftates, yet they fhall never
make Merchandize of your Souls; but if you will not love the Truth,
and walk in the Truth, all our Arguments cannot fecure you from the
Temptations of the Devil and Seducers, nor keep God from being
angry with you, and from giving you up to ſtrong delufions to be-
lieve lies.
7.
Ult. Blefs God for your Religion, that your Religion comes from
the Grace of God by his Word, to make you holy here, and happy
hereafter, and not from the Devil and Pope, to feed your Lufts, and
damn your Souls, and to make you goe ignorantly and quietly to Hell;
and
Serm. XXI.
759
in the Lords Supper.
and bleſs God that you have in this Nation the true Doctrine of the
Sacrament of the Lords Supper, which as I faid in the beginning of this
Diſcourſe, ſo I ſay again in the Conclufion, is clearly and fully delivered
from the mind of Chriſt in thefe words, and which hath been fealed
by the blood of thoſe bleffed Martyrs in our own Land, who have
been facrificed to death for the fervice of your Faith, whofe Blood
was of more value than all the Popes that ever ufurped Supremacy over
the Church and Body of Chrift.
{
+
Hhhh 2 SERMON
760
SERMON XXII.
The Right of every Believer to the bleſſed
Cup in the Lords Supper.
Matth. XXVI. 27, 28.
And he took the Cup, and gave thanks, and gave it to them,
faying, Drink ye all of it. For this is my Blood of the New
Teftament, which is fhed for many, for the Remiffion of fins.
T
HE declared Will of God being the most certain and happy
Rule of mans practice, eſpecially in thoſe Duties which have
no Foundation fave in Divine Revelation; it is the greateſt
Arrogance and Affront to the Wisdom and Will of our Law-giver to con-
tradict him therein: But when our bleſſed Redeemer hath in his Inftitu-
tions plainly confulted our Benefit and Comfort, when he hath ſtooped
fo low, to raiſe us up fo high; to croſs and correct him therein, is "the
ftrangeft folly and ingratitude that is imaginable.
Yet hereof we have a fad Inftance in the prefent Church of Rome in
the buſineſs of the Lords Supper; where nothing can be more plain than
our Saviours Inftitution on the one fide, nor more palpable than their
Corruption of it on the other: wherein is evident the lamentable Dege-
neracy of the Humane Nature, together with the power of Prejudice,
and the miſchief of a wilfull Obftinacy, eſpecially when accompanyed
with the worldly Intereſt of Profit or Honour.
It hath been indeed the more ordinary humour of that Church, to in-
vent and adde burthenfome fuperfluities to other of Gods Ordinances,
but they whofe Conſciences will permit them to adde, will cafily adven-
ture alfo to diminish when it ferves their turn ;as appears in their denying
to
>
Serm. XXII.
760
The Right of every Believer, &c.
to Gods people the one half of the Lords Supper, to wit, the facred
Cup, againſt the ſtream of Scripture, and all Antiquity.
The vindicating of this bleffed Ordinance of God is my prefent work,
and I cannot have a better ground to build upon, than the words of the
holy Evangelist which are before you.
Wherein you may pleaſe to confider,
1. The Connexion [And] i. e. having immediately before taken
bread, bleffed it, and delivered to his Difciples, in like manner he now
takes the Cup.
2. The Narration, (1) Of what our Saviour did. The ordinary
Actions of Princes are obferved; with what carefull Reverence then.
fhould we ponder this Extraordinary Action of the King of Heaven,
eſpecially when he was at Death's door? Three things he did, 1. He
took the Cup. 2. He gave thanks. 3. He gave it to them. It was the
Practice of the Jews, unto which certainly Our Saviour had regard here-
in, at the end of their Feafts, for the Mafter thereof to take a Cup of Deut. 8. 10.
Wine, and after a fhort Thanksgiving to drink a little thereof, and fo ex Rabbin.
the Cup paffed round the Table, and this they termed, a Cup of Thanks.
giving. This Ufe he was pleaſed to tranflate and fanctifie to be a facred
Rite at the Lords Supper to the end of the World: As he did adopt their
wafbing of their Profelytes in the inftitution of Baptifm.
(2) Here is an account of what Our Saviour faid; when, if ever, his
lips were like Lillies dropping fweet-fmelling Myrhe. Where there is
First, A Command, [Drink ye all of it] wherein you have,
1. The thing commanded, [Drink of it,] that is, (by an ufual figure)
of the Wine contained in this Cup: or, as fome Tranflations read [Drink,
out of it.]
P. Fag. 1
in
Cant. 5. 13.
Dutch.
14
2. The Perfons intended, [ye all] that is, all ye my Difciples in the
first place; who upon occafion of celebrating the Paffeover (they being
our Saviours ordinary Family) were then alone with him at the Table..
But forafmuch as he commanded them to do this in remembrance of himg
that is, when he was dead, and the Apoſtle Paul declares, that this Sacra-
mental Action muſt continue untill he come, and that by all that are 1 Cor 12.with
fanctified in Chrift Jefus, that are able to examine themselves, therefore I Cor. L. 28
the [All] in the Text muft neither be confined to the Perfons of the
Apofiles, nor to them that fucceed them in any particular Office, but
concludes all that are adult Difciples of Jefus Chrift to the end of the
world.
Secondly, A Reason,or Argument to urge the due participation thereof,
drawn from the Sacramental Nature of that Cup. For this (to wit, the
Wine contained in this Cup) is my blood of the New Teftament: Or,(as the
Evangelift Luke, ch.22.20. delivereth it) This Cup is the New Testament
in my blood, that is, the New Covenant fealed with my blood. For neither
the Cup, nor the Wine in it, nor the blood of Chrift is properly the New
Covenant or Teftament, but by this that is contained in this Cup, the
New
>
762
Serm. XXII.
The Right of every Believer
moft com-
New Covenant which is fealed and confirmed by the Blood of Chrift is
kept in remembrance. He faith in effect, As Covenants uſed to be con-
+So the word firmed by the shedding of blood, fo do I by my Blood feal to you a New
Stadnen is +Covenant, far better than the Old, which demanded perfect Obedience,
monly taken: and denounced the Curfe for defect thereof; but this promifeth Remiffi-
and fo moſt on of fins; and a Covenant far clearer, than when it was adminiſtred un-
properly in der the fhadowes of the Law, which hereby are abrogated. And therefore
this place as
drink ye all of this, that have an intereft in that Covenant, and that have
the Epithet
[New which need of this blood.
is adjoyned,
evinceth.
Heb. 9.22.
And this Blood is illuftrated, (1) By a neceffary Adjunct to it, name-
ly, this Cup doth reprefent my blood [which is fhed;] which cannot be
exemplified by eating the blood with the body, but as fhed out of the
veins; for without hedding of blood there was no remiffion. And this
Our Saviour expreffeth in the prefent tenfe [is fhed] to affure his Difci-
ples then, that it would certainly and fuddenly be done, and to affure
all true Believers now of the reality of it, though it be paft, as if it were
now in doing.
(2) By the Finis cui, or the Perfons for whom it is fhed [ for many]
fo this Evangelift, and the next, that doth epitomize him: To fhew,
Maldonat. in 1. That he dyed not for himſelf, but for others; Or perhaps 2.
By this
loc.
reſtrain'd Expreffion to exclude Judas; Or rather, 3. This Blood is not
only ſhed for you Apoftles, but for abundance more. Which the Evan-
gelist Luke, and Paul after him, exprefs in other terms, and fay, my blood
Thed [for you] that each of them might apply it to themfelves. So that
all Believers for whom this precious Blood was fhed, have an undoubted
Right to drink of it.
(3) By the Finis cujus, or the End for which this Blood is ſhed, and
that is expreffely [for the remiffion of Sins] This Lamb of God came,
and lived and died to take away the fins of the World. For though Sin
was fatisfied for by Jefus Chrift, and fo we are faid to be redeemed; yet
becauſe no fatisfaction was made by us, therefore we are faid to be re-
mitted. So then whofoever can triumph in the benefit of Remiffion of
Sins, hath a juft right to drink of this Cup, which feals the New cove-
nant, and the forgiveness of fins.
From these words thus explain'd I lay down this Afſertion or Doctrine:
Doct. That every adult Believer hath an undenyable Right to the
Bleffed Cup in the Lords Supper.
In the handling of which Truth, I fhall briefly,
1. State the Question.
2. Prove the Pofition.
3. Refute the Objections.
4. Make Application.
$
For
"
763
Serm. XXII.
to the bleſſed Cup in the Lords Supper.
ร
For the right ftating of the Question you may obferve,
1. That our buſineſs is not, to debate, Whether a man may or may not
receive Chrift, and all his benefits under one Element in the Lords Sup-
per; for we acknowledge, that this may be done by the Spirit of God
working Faith in the heart, as with, fo without either of them.
2. We undertake not to prove, that To partake of both Bread and
Wine in the Lords Supper is abfolutely neceffary, and that to falvation.
We affirm, that the fpiritual eating of Chrifts body and blood is abfolute-
ly neceffary; but there is not the fame neceffity of feeding upon them
Sacramentally; and accordingly, that it is the wilfull neglect, not the in-
evitable defect thereof, that is damnable. The Divine command doth
indeed impoſe a Neceffity of Obſervance in all cafes, where his Provi-
dence doth not fuperfede the fame; and therefore they that unwillingly
are depriv'd of this intire- Ordinance may efcape Hell, but they that
willingly neglect it, cannot efcape guilt. We onely conclude, that there
is the fame neceffity of communicating in the one Element, as in the
other.
ว
I.
3. Our afferting the Believers Right to the Sacred Cup, doth not urge Fura conftitu-
an Obligation upon fuch as are naturally or irremediably difabled from enda effe in iis
participation thereof. If in an Infant there be an incapacity to difcern que 6m tò ·
the Lords Body; If there be an incurable Antipathy to the taſte of Wine; Tasisor acci-
If after receiving that facred Bread, Death come between the Cup and
duni, non que
the Lip, or the like; as our Doctrine obligeth not to Impoffibilities, fo
ἐκ παραλίγο
all Laws that do intend a general Obligation, yet do admit of fome ex- infingulas per-
ex inopinato nec
traordinary and particulars exceptions, especially when the Law-giver fonas fed gene-
himſelf (as in fuch cafe he doth) creates the hindrances. Thus many have
raliter confti-
a rightfull Intereſt (fus ad rem) in things, whereof they never have rifconfult.
tui. Reg. Ju-
(Fasin re) the rightfull Poffeffion.
4. Our Doctrine is, That both parts of the Lords Sacrament, by Artic.30.
Chrifts Ordinance and Commandment ought to be miniftred to all Chri-
Stian men alike. That Chrifts Minifters ought to take and break the
Confeſſ. Angl.
bread, to take the cup, and to give both to the Communicants. That Confeff. Helver.
cap. 29.
Believers do receive what is given to them by the Lords Minifter, and do c. 21.
eat the bread of the Lord, and drink the Cup of the Lord; That Both
parts of the Sacrament are given to the Laity in the Lords Supper, be- So the Saxols
Auguſt. Confeff.
caufe the Sacrament was inftituted, not onely for fome part of the Church, &c.
to wit, the Priests.
C.
Artic 30.
5. We affirm, That no man can juſtly infringe this Right, or deny
to adult Believers this bleffed Cup. That the Cup of the Lord is not to Confeff. Angh
be denyed to the Lay people. That the denyal of the Cup to the People is c. 29-
contrary to the Inftitution of Chrift. That they are difallowed that with-
hold the One kind, to wit, the cup of the Lord from the faithfull; yea, they Confeſſ. Helvet.
fin grievously against the Lords Inftitution, which faith, Drink ye all of C. 21.
it, which he did not fay fo expreffely of the Bread. That no humane Au- Confeff. Auguft.
thority ought to forbid the Appointment of Chrift, and the most received
cuftom of the ancient Church.
One
764
Serm. XXII.
The Right of every Believer
Comperimus quòd quidam fumptâ tan-
cummodo corporis facri portione à ca-
lice facrati eruoris abſtinent, qui pro-
culdubio, queniam nefcio qua fuperfti-
tione docentur aftringi, aut integra Sa-
cramenta percipiant, aut ab integris
arceantur. Quia divifio unius ejufdemq;
myfterii fine grandi facrilegio prove-
nire non poteft. Gelaf. pap. dift. 2. de
Confecr. Am. 492.
An. 1414.
An. 1431.
An. 1545.
Seff. 13.
a
One would wonder, how fo clear an Institution fhould ever come in-
to queſtion; fome few Superftitious perfons, and fome Hereticks did
long agoe chooſe to communicate in one kind, but they were ftill cor-
rected by Orthodox Councels. And afterwards,
out of fear of fhedding the blood of Chriſt, there
were fome that being loth to loſe either Element, did
ufe to dip the confecrated Bread in the Wine; and
this fome Councels did allow to perfons that were in-
firm. But it was about fourteen hundred years after
the Inftitution, before ever any publick contradiction
was made thereunto. And then the Councel of Con-
Concil. Turanenf. ftance, then that of Bafil, and laftly that of Trent, forbad the uſe of the
Cup, not onely to the People, but to the Priests alfo; except to him
onely that for the time officiates. They at Conftance fay, Though Chrift
did adminifter this venerable Sacrament to his Difciples under both the
kinds of Bread and Wine, yet notwithstanding this, the custom of com-
municating under one kind only is now to be taken for a Law. Again,
Though in the Primitive Church this Sacrament was received by the
faithfull under both kinds; yet notwithstanding this, the cuſtom that is
introduced of communicating under one kind onely for the Laity, is now
to be taken for a Law. They at Bufil not many years after being warn-
ed by a Learned man, who was imployed to put a better face on fo foul
a matter, left out thofe ftrange and prefumptuous Notwithstandings,
and thus made their Canons or Decrees, That the Laity, as also the
Clergy who do not confecrate, are not bound by the Lords command to
receive both kinds. Again, The Church hath power to order how the Sa-
crament ſhall be miniftred; and, ſo that people do communicate according
to the appointment of the Church, whether under one or both kinds, it
is fufficient for the Salvation of the worthy Receiver. Then come they
at Trent, and notwithſtanding all the inſtances of Chriſtian Princes, and
the Arguments of great Divines there to the contrary, They declare,
That the Laity and Clergy that do not confecrate are bound by no di-
vine Precept to receive the Eucharift under both kinds; and do Ac-
curfe all those that affirm the contrary. Again they declare, That though
at the beginning of Chriſtianity both kinds were frequently received, yet
that custom (for good Reaſons) being altered, the Church now approves
of Communion in one kind, which cuftom no man can lawfully change,.
without the Authority of the Church; and do Accurfe all fuch as do
affirm, that they do erre herein. And this is the true ſtate of this matter,
and thus we fall at Variance.
Jo. Gerfon.
Sejf. 30.
Seff. 21.
II.
}
•
And now you you ſhall fee the Proof of our Doctrine and Pofition,
which is the Second thing incumbent on me, and that will be fufficiently
done by theſe Arguments.
Arg. 1. From the Inftitution of this Sacrament, and our Saviours
Command annexed thereunto. For Sacraments depend meerly upon their
Inftitution;
Serm. XXII.
765
to the bleſſed Cup in the Lords Supper.'
Inftitution; hence doth their Being refult, and upon this their matter and
fignification do depend. The Inftitution with the Element makes the Sa- vid.Cyrian ep.
crament, and fo the only Rule and Balance for them muft needs be their 63. ad Cecil.
Inſtitution. This being the Ground of this Ordinance, no Man or An-
um celebrat,
enim poreft dec
gel may violate under a fearfull Curfe. And deed, if mens will or wif. Gal. 1. 8,
dom might alter and change the Revelation ofod, nothing would abide
firm in Religion. 'Tis true, the Laws of Men may be corrected or an-
nulled, becauſe they forefee not their Inconveniences; but Our Saviour
(certainly) when he appointed this Ordinance, well knew what was ne-
ceffary and uſefull for his Church to the end of the World. And for this
Reaſon the Apostle Paul, when fome diforders were broken into the Indignum ef
Church of Corinth in the ufe of the Lords Supper, he recalls them to the Domiro, qui
Inftitution, and endeavours by that ſtraight Rule to rectifie their Irregu- aliter myfteri
larities, 1 Cor. 11.23. For I have received of the Lord, &c. By which quam ab eo tra.
place it is evident, that there is no fuch way to obviate any mistake which ditum eft. Non
in after-times creeps upon Gods own Ordinance, as by going back to votus effe qui
aliter præfumit,
the Spring, by confidering the Inftitution: Infomuch as the fame Apostle quam datum eft
for their violating Chrifts Inftitution in their adminiſtration of this Or- ab Authore.
Ambrof. in
dinance, faith, 1 Cor. 11. 20. This is not to eat the Lords Supper.
Now you may plainly fee Our Saviours Inftitution in this Text, Mat.
26.27. And he took the Cup, and gave thanks, and gave it to them,
faying, &c. And in Luk. 22. 20. the Evangelift comes with a likewife.
Likewife alfo the cup after Supper, &c. that is, As he gave the Bread,
in like manner he gave the Cup. They have an equal ground in their
firſt Inſtitution; and fo ought to be given to, and received by the Faith-
ful, the one as well as the other. What Chrift hath joyned together,no man
ought to put afunder.
1 Cur, 11.
Bellarm, de
I fhall give the fubftance of the Oppofition which is made to this Branch
of this Argument. To the Antecedent, One faith, That Chrift did infti- Euchar. I. .
tute many things in the Church, but not with a defign to oblige every man c. 25.
to the use of them; it being fufficient, that fome in the Church do one Eftius in l. 4
thing, and ſome another. That God in inftituting of Marriage, did not dift. 11. f. 3
intend to oblige every one to marry.
To this I answer, That the Defign of our Saviour is best known by
the command which did accompany the Inftitution, which is, Drink ye
all of it; and by the Ufe the Cup was expreffely defigned unto in the
Sacrament, which was to keep in remembrance his Death, and his blood-
fhedding therein; both which relating to all Believers alike, do make
it plain, that the intent of the Inftitution was to oblige all Believers.
Others do fay, That though Christ did inftitute this Sacrament in both
kinds, yet the Church hath power to alter his Inftitution; alleadging, that Rofferf in re-
the like was done in the cafe of Baptifme, which being appointed to be ad fut. art. 16.
ministred in the Name of the Father, Son, and Holy Ghost, was after- Lutheri.
wards done onely in the Name of the Lord Jeſus, Act. 19. 5.
To which I answer, That the Holy Ghoſt doth not in the place fpeci-
Iiii.
fied
1
766
Serm. XXII.
The Right of every Believer
Photius Bibl.
p. 1603. ex
Eulog.
Eftius in 1. 4.
d. 3. S. 4.
Fabr. Paulut.
in A&t. 19.
D. Soto in ter-
tiam dift. 4.
art. 6.
Cor. 1 1.
Chrifti:
fied, defcribe the manner how Baptifm was celebrated, but fheweth that
they there were baptized in the Name (that is, according to the Doctrine
and Appointment) of the Lord Jefus. It no more intends, that they were
baptized onely in Chrifts Name, than St. Pauls ftiling himſelf the Ser-
vant of Jefus Chrift, excludes the Father and the Holy Ghost. And thus
it is underſtood not onely by the Ancients, but by divers of the learnedft
of the Roman Church themſelves.
To make fure the confequent, That our Saviour did inſtitute this Sa
crament in both kinds for all Believers, I adde hereunto the command of
our Saviour at the Inftitution of it, Matt. 26. 27. Drink ye all of it.
I Cor.11.25. This do ye as oft as ye drink it. The Inftitution is Dog-
matical, layes down the Law; but this is preceptive, and charges the
Execution of it. Which Command could not be terminated in thofe pre-
fent Apoſtles, but extendeth to all Believers to the End of the World;
for fo faith the Apoſtle, by ſo doing, ye do fhew the Lords death till he
come. And without doubt, if one of the Elements be fequeftred from Be-
lievers, then muſt by the fame reafon the other alfo; for the Apoftle faith.
After the fame manner alfo he took the cup, and delivered it, and com-
manded the fame ufe of it, juft as he had done before of the Bread.
I fhall not ſtand upon that Obfervation of the exprefs mentioning of
[All] when the Cup was given; the like not added when the Bread
was delivered: as if our Saviour had on fet purpoſe added that word, to
confute the Sacriledge which he forefaw would be committed about it.
It is fufficient, that here is a plain Command to all that had eaten the--
Bread, to drink in like manner of the Cup. And if this do not indiſpen-
fibly oblige both the Apostles there prefent, and alfo all Believers after
them till Christ come again; there is no ground for the adminiftring of
either Element to any whomfoever at this day, which is directly con-
trary to the Apostles Inference from hence, and to all mens fentiment,
that have not quit both their Religion and Reafon.
Jac. a S. Ma-
And yet behold what Subterfuges they that would be mad with Rea-
fia, fer. 7. de fon have found out to avoid our Lords Command. First, they ſay, This
folen. corp. onely, imports a liberty given hereby, fuch as that, Increafe and multiply,
which layes no Obligation upon every one to marry for the increafe of the
Suarez. Difp. World. Or as others, This is onely an Invitation, fuch as that, Receive
de Sacr, ye the Holy Ghof, but no command.
Which Comments do not onely deprive the People of the bleſſed Cup,
but do releaſe both Miniſters and People from both Elèments; for (the
Fate of both being juſt the fame) where there is no Command, or Law,
there is no tranfgreffion. And were it but an invitation, yet as they manage
it, it is not very civil: For the Priest faith, Drink ye all of it, and when
he hath fo faid, he drinks it all himſelf. If it be faid, That all others did
drink in and by the Apostles; and now do drink in and by the Priest:
It muſt needs follow, that in their eating, all others do eat, and then there
is no need of either.
Obj...
&
Serm. XXII.
767
to the bleſſed Cup in the Lords Supper.
Obj. 2. They fay, That this command did onely concern them that were Bellarm. de
prefent, or at furtheft, that it onely concluded with the Apostles their Euchar.lib. 4.
Succeffors.
Anf. A poor Refuge. For then [take, eat] onely concerned them alfo ;
and fo they give the other Element to the people without any warrant.
And fo alfo they exclude even their Prieſts themſelves that do not
adminifter, from the Cup; whereas for all that, they pretend to be Suc-
ceffors to the Apoſtles; for the Apoſtles at that time did not admini ter,
and fo did rather reprefent the People, or Non-officiating Ministers,
than any elfe. But we affirm, whoever fucceeds the Apostles in their
Faith, though they fucceed them not in their Office, have a Right to the
blood of Chrift in the Sacrament; forafmuch as they all have a right in
the New Covenant or Teftament, whereof that Cup is a Seal, and
are all commanded to drink it in Remembrance of his Death, till he
come.
Cap. 25.
Obj. 3. They fay, That this is an Affirmative Precept, and therefore Cajetan in ter
binds not alwayes, but when there is a neceffity; but in the Church oftiam Too. q.8.
of Rome there is no fuch neceſſity, for there they are all content without art, 13.
it.
Anf. But to this we answer. The Command for confecrating the bread
and wine is alſo affirmative, which yet to omit, they hold a crime; fo
alfo is the Precept of receiving the Bread affirmative; yet by this Rule
there would lie no Obligation from the Precept on any, in either of theſe
cafes. Affirmative Commands do alwayes binde, though not to the per-
formance of them at all times: and it were a ſtrange way to evade them
by making a Law on Earth, that none ſhould defire to fulfill the Laws
of Heaven.
Obj. 4. They alleadge, That our Saviour faid not at the giving of the Eſtius 1.4. dift.
cup, Do this; nor the Apoftle Paul, But as oft as ye drink it; that is, 11.5.7.
when ye do drink it, do it in remembrance of me: and this they triumph Bellarm. de
in, as a wonderfull Providence of God in fo defcribing it.
Anf. But the answer is eafie, 1. This word (as oft as) is alſo applyed
to the Bread, as well, and in the fame manner as to the Cup; As oft as ye
eat this bread, and drink this cúp. 2. The Command of Doing this is
clearly implyed in faying [ as oft as ye do it ]: for he that commands to
do it worthily, doth imply a Cominand to do it. And, 3. If Do this were
not included in (as oft as ye do it) there would be no ground to adminiſter
the Cup to any Perfon at all in the Church.
It remains then, that by vertue of our Saviours Inftitution a Right ac-
crues, and by vertue of his Command an Obligation lies upon Believers
to partake of the bleffed Cup in the Lords Supper.
Arg. 2. The Second Argument is taken from the Example and Ap-
pointment of the Apoftles. Their Example is plain, Mark 14.23. And
they all drank of it. Though the Blood of Chriſt was yet in his Body,
yet they plainly followed the Inftitution, and ſtood not upon the Notion
Jiii 2
of
Euchar. I. 4.
C. 25.
768
The Right of every Believer
Serm. XXII.
of concomitance. And left any fhould fay, that their drinking of that Cup
gives no Right or Ground for us to do the like, I adde conjunctly there-
with, the direction and appointment of the great Apoſtle of the Gentiles,
1 Cor. 11. 25. This do ye as oft as ye drink it, &c. . where drinking of
the Cup is joyn'd with eating the Bread five or fix times in five Verfes
together.
And this Order is confiderable, if we mark 1. From what hand the
Apoſtle received it, which you may fee Verf. 23. Fer I have received
of the Lord, that which alſo I have delivered unto you. Could he have
had it from a better and furer hand? This he received of the Lord, let
others confider of whom they have received the contrary: yea, this came
from the Lord Jesus when he was in Heaven; they that bring another
Doctrine, furely had it delivered from Hell. 2. Mark unto whom this
Order is directed; and theſe were, the Body of the Church of Corinth,
not the Minifters onely: yea and not onely to that Church, but to all
that in every place call upon the Name of Jefus Christ our Lord, as
you may fee i Cor. 1. 2. And though every thing in that Epiftle was not
intended for every one, yet this muſt needs be intended to regulate all
thofe that were guilty of that diforder, or in danger to be corrupted by
it; and thoſe were the ordinary Members of that Church, and others
Riv Cathol. after them. And He was no Novice that thus argues from the 28th Verſ.
He that is bound to examine himself, is bound alfo to drink of that Cup;
but not the Miniſters onely, but the People are bound to examine them-
felves; they therefore are bound to drink of it. And, 3. Mark, to what
End the Inftitution is here defcribed and urged, which though it was not
to prove this point in queftion, yet it was to regulate another diforder,
which was grown among the Corinthians; and this he doth by reducing
them to the first Standard; and therefore cannot be imagined to be either
defective or fuperfluous in his Defcription. It is but weakly faid, that the
Euchar.1.4.c.25. Apoftle did not command this Practice, but delivered it; whereas he deli-
vered the command of our Saviour Chrift, and that is enough.
Orth. p. 119.
Bellarm, de-
Eftius in 1.4.
ay 11. f. 7.
Matth. 18.8. &c.
I find but two Objections worth the naming againſt this Argument.
Obj. 1. That the Apostle doth leave the Cup in fome indifference, for
afmuch as he faith once, verf. 17. Whosoever shall eat this bread [or]
(for fo it is in the Greek) drink this cup of the Lord unworthily.
Anf. But it is moſt evident that this (or) is uſed here in a copulative.
fence; onely that word was fitter here, not to untie the two Elements,
which the Apostle had bound together by fo many Copulatives in the
Text, but to fhew that an equal care and reverence fhould be fhewed in
both. It is as if he had faid, If a man do either eat the Bread or drink.
the Cup unworthily, he is guilty. And of this genuine acception a multi-
tude of Inftances may be given in the Scripture.
Obj. 2. Others do grant, that it was the custom at Corinth, to ces
Salmero tom.9. lebrate this Sacrament in both kinds, but they fay, that this prefcribes
not to others; for that the Church may abrogate fuch a custom upon
Suffi
25a8. 34.
Serm. XXII.
769.
to the bleffed Cup in the Lords Supper.
ņ
fufficient Reafons, her Power being not inferiour to the Apostles.
Anf. But to this we fay, That this was the Rule that St. Paul re-
ceived from Jefus Chrift, and which he left for the Direction of the
Church of God untill Chrift fhall come. And this was then the Practice
of the Univerſal Church: and themſelves grant, that no man can diſpenſe
1. In the Lawes of Nature, nor 2. In Articles of Faith, nor 3. In the 4. art. 13.
Sacraments of the New Testament.
It remains then, that according to the Example and appointment of the
Apoftles, who were guided by the holy Ghoft himself, the Sacred Cup was.
as plainly intended for all Chriftian men as the holy Bread.
Arg. 3. The Third Argument is taken from the proper End of this.
Ordinance of the Lords Supper; which is to keep up the remembrance,
or to fhew the Lords Death till he come, I Cor. 11. 25, 26. They who
are bound to the End, are alfo bound to the Means. Every adult Believer
is bound to fhew the Lords death, which is the End; therefore every
adult Believer is bound to partake of the Cup in the Lords Supper, which
is the Means to that End. For fo the Apostle faith expreffely, verf. 25.
This do ye as oft as ye drink it in remembrance of me, and verf. 26. as
oft as ye drink this Cup, ye doe fhew the Lords Death till he
come.
Now although our Saviours choice of this Means for this End, be fuffi-
cient to evince the Neceffity and Fitnefs thereof, where it may be had;
yet ex abundanti it is eafie to fhew the fame from the thing it felf. For
the Death of our Redeemer coming with the pouring out of his Blood,
how can that Death be fhewed fufficiently without drinking that Cup
poured out in the Sacrament? For the breaking of the Bread doth in no
wife reprefent the effufion of the Blood; that muſt be done by commu-
nicating in the Cup.
I finde but two Pleas entred against this Argument, and they are
thefe.
quin Quodl.
Salmero ubi
fupra.
Al, Pigh, contr、 .
Obj. 1. They fay, That [Do this] referres not to the Peoples drink Çajetan, ubi
fupra.
ing of the Cup, but to the Ministers confecrating it, whereby Christs
Death is fufficiently fhewed. Or as others, Thefe words did confecrate Ratib. 7.
them to be Priests, and fo enable to celebrate this Ordinance.
Conc. Trid, Self;
22. c. I.
Anf. That the words [ Do this] are a fufficient ground for the Mi-
nifters confecrating and diſtributing both the Elements, is very true;
but that hereby they were conſtituted in that Office, is wholly groundleſs.
This being another buſineſs Our Saviour was now about, and there be-
ing more plain and formal paffages otherwhere in the New Testament Matth, 18, 19,
for that purpoſe. And then, as to the other conceit, that this onely obli- Joh. 20. 21,
geth the Miniſter to confecrate both Elements; it neither ftands with
reaſon nor construction of Speech, to make that Interpretation of it. Not
with Reaſon of the thing; for how ſhall the People who are here direct-
ed, fhew the Lords death by the Priefts.confecrating the Cup? Not
with good conftruction; for the bleffing and delivering being mentioned
OF
22,23.
770
:
The Right of every Believer
Serm. XXII.
Eftius in 1: 4.
d. 11. f. 8.
ei fignum.
or fuppofed before; [Do this] muſt needs referre to both; or if but to
the one, rather to the latter, than the former. And if the Minifter muft
deliver both, the People then are bound to receive them.
Obj. 2. They fay again, That either of the Elements are fufficient to
commemorate the Death of Chrift; inafmuch as it is faid of either of them
apart, ye do hereby fhew the Lords death.
Anf. It is eafily granted, that we may commemorate the Death of
Chrift by either of them, yea without either of them: but we urge, that
they were both inftituted to this end, and therefore that it cannot be fuffi-
ciently fhewed by one of them. He that faith meat is defigned for the
maintaining of life, denyes not drink alfo to be requifite to the fame end:
Yea though we ſhould grant, that the blood might be received in the
Bread; yet by fuch receiving, the Death of Chrift by the effufion of his
blood for us, could in no wife be fhewed forth: which being the prin-
cipal End of the Sacrament, it is the Peoples Duty as well as the Mini-
fters to do it, and that till our Saviour come again.
Arg. 4. The Fourth Argument is taken from the Peoples Right in the
Thing fignified by the facred cup in the Lords Supper. And this is us'd
by our Saviour himſelf, Mat. 26. 27, 28. Drink ye all of this [For]
this is my blood, &c. So that look what benefit a man would be robbed
of, in being deprived of Chriſts blood; that comfort he is robbed of,
Cui fignatum that is deprived of this Cup. And that a Right to the thing fignified, cre-
ates a Right to the Sign, is fo great a Truth, that the Apoſtle Peter
grounds his Practice upon it, where there was no exprefs Rule. Can
A&. 10. 47. any man forbid water to theſe that have received the Holy Ghoft, &c.
It is true, where there lies a prefent incapacity to receive the outward
Ordinance, for want of a requifite Condition that is annexed thereunto
(as there is in Infants, and fuch like, that cannot yet difcern the Lords
Body, nor examine themſelves,) in that cafe, their Right is fufpended: but
no mortal man can lawfully forbid to thofe that have an intereft in that
which the Cup fignifies, the liberty of Drinking of it.
effunditur fan-
Now what is fignified and exhibited by the Sacred Cup? the Apoſtle
faith, 1 Cor. 10. 16. The cup of bleſſing which we blefs, is it not the com-
munion of the blood of Chrift? And every Believer, that hath a right to
the Body of Chriſt, hath alſo a right to the Blood of Chrift: They that
have Union with Chrift by Faith, have a clear right to the Communion
of his Blocd. Again, in the Inftitution, Luk. 22. 20. This cup is the
Si quotiefcunque New Testament in my blood, which is ſhed for you. For whom the Blood
guis Chrifti, in is fed, to them the Cup muſt be given; and the rather, in that it was
peccatorum ef- appointed to affure a poor Believer thereof; who may fay, Doth the
funditur, debeo Covenant of Grace belong to me? was his blood fhed for fuch a poor
illum femper finner as I am? Now Jefus Chrift comes in this Ordinance to feal and
femper peccata apply to every particular Soul the general Promiſe and Mercy; and in
mihi demittan- effect faith, Behold finner, this Blood was fhed for thee, for the remiffion
Confecr, dift.2. of thy fin.
remiffionem
fumere, ut
tur. Gratian de
There
Serm. XXII:
771
to the bleſſed Cup in the Lords Supper.
!
There are but two, and they very weak Objections found againſt this
Argument.
Obj. 1. They ſay, That Abſtemious perfons that can drink no Wine, Bellarm. dé
that Infants within the Church, yea that all men have a title to Chrifts Euchar. 1.4.
blood, in that be ſhed it for all men; and yet theſe may not partake of C. 25..
the Cup in the Lords Supper.
Anf. This Objection was prevented before, by obferving, that in the
cafes of Infants and abſtemious Perfons, God himſelf hath by his Provi-
dence at preſent hindred them from participation hereof, and that by a
natural incapacity: And for any others out of the Church, as they can
pretend no right to his Blood, till they acknowledge his Perfon, fo they
Cannot diſcern the Lords Body or Blood, or éxamine themſelves.
Obj. 2. They tell us, That they who have the thing fignified, need not Bellarm, des
to firive so much about the fign; he that bath the Money promised by the Euchar. 1.4.
Bond, is not folicitous at all for the Bond.
Anf. This inded is the ready way to caft off all Sacraments and Or-
dinances at once; but our Saviour, that knew our weakneſs of Faith
and Love, did inſtitute both theſe external Elements to ftrengthen and
comfort us. We are made partakers of Chriſt by Baptifme, by the
Word, by Faith; but infinite Wiſdom and Love did concurre to appoint
this method for the Churches good; and who are we to correct our-
Bleffed Saviour, or to intimate that his Inftitutions are needlefs?
Seeing therefore that to all true Believers doth belong the thing figni-
fied by the Cup in the Sacrament, and that by Gods Ordinance; no man-
can or ought to forbid them the Sign or Seal thereof.
I might eafily multiply Arguments, from the facred Nature of Tefta-
ments, eſpecially of this New Testament, which was fealed with the
Blood of the Teftator. For though it be but a mans Covenant, yet if it be
confirmed, no man difannulleth or addeth thereto, Gal.3.15.that is, no man
can do it without the greateſt injury and facriledge: how much greater
is the injury, that is offered to our Saviour, who faid, This is the Cup of
the New Testament in my Blood, which is ſhed for you; and who did be-
queath both the fign and the thing fignified?
As alfo from the unwarrantable Mutilation, that they who withhold
the Cup, do make in the Sacrament. For it is not an intire Sacrament,
when one integral part is wanting; no more than a man is a perfect man,
when one Arm or Eye is defective; Nature alwayes ordaining thoſe
parts to be double, though both ferving to the fame ufe; and implying
thereby, that their Operation is more compleat in both, than it can be in
one only: And with the like Wiſdom (no doubt) our Bleffed Redeemer
appointed theſe two Elements of Bread and Wine for the intire refreſh-
ment of the Soul. But eſpecially when one Effential part (as the Cup is,
being part of the matter) is taken away,one may truely fay, This is not to
eat the Lords Supper. And befides, nothing is more plain than Chriſts in-
tention to appoint a refection to the Soul like that of the Body: all men
know.
C. 27.
1
*
772
Serm. XXII.
1
The Right of every Believer
know, that this is by drink as well as by meat; the one whereof quenches
thirſt, and the other repells hunger, and therefore both theſe muſt be uſed
to fignifie a perfect Feaſt or refreshment, fuch as our Saviour provides
for his People.
I had alfo thought to have ſpread before you the univerfal and uncon-
trouled Practice of the Church of God from the Apoftles time for 1300
years and more downwards, for the ufe of the bleffed Cup by all true
Believers in the Lords Supper; And not onely of their ufe thereof, but
of their arguments for its ufe. At leaſt I intended to have produced one
undoubted Teſtimony in each Century of years to have witneffed here-
unto; but onely, that this would fwell this Difcourfe beyond the pre-
cribed limits, and that it is done already by many learned men. Thus
Euchar. 1.8. much fhall fuffice for the fecond Thing, to wit, the proof of our Doctrine
or Poſition.
Chemnit
Chamier. de
C. 9.
Aquin. in 1 Cor. II.
Eftius in 1. 4. d. 11. f. 7.
Tolet. in Joh. 6. annot. 27.
Olim permulta fecula apud
Olim permulta fecula apud
eſſe, ex multorum San&to-
rum Scripturis didifcimus.
Alph. Caftr. adv.Hæref.
omnes Catholicos ufitatum
à
ult. de Euchar.
Artic. 22.
Before I come to anfwer the Objections made againſt this
Doctrine, I ſhould have fet before you the Confeffions of the
Adverfe Party; where very many learned men do acknow-
ledge, both the firſt Inftitution and primitive Practice to be in
both Kinds; but having heard already the verdict brought
in for us herein by one of their own Councels, I fhall onely
adde the Obfervation of a moſt ſober and learned Perfon, that
lived and died in the Communion of the Church of Rome,
who writes to this purpoſe. "Concerning the Adminiftra-
Caffard. Confult. tion of the Holy Sacrament of the Eucharift, it is fufficiently known,
"that the Univerfal Church hath to this day, and the Western or Ro-
man Church for above a thouſand years after Christ (eſpecially in their
"folemn and ordinary difpenfing of this Sacrament) given both Bread
"and Wine to all the Members of Chrifts Church, a thing that is mani-
"feſt by innumerable teftimonies both of the Greek and Latine Anci-
"ents. And they were induced fo to doe, firft by the Inſtitution and
"Example of Chrift, who gave this Sacrament of his Body and Blood
"to his Difciples, then reprefenting the Perfons of Believers, c. And
after, "Wherefore it is not without caufe, that the beſt and moftlearned
"Catholicks do moſt earneſtly defire and contend, that they may receive
"the Sacrament of Chrifts Blood together with his Body, according to
the ancient Cuſtom continued in the Univerfal Church for many
III.
66
" Ages.
Behold here an acknowledgement fo plain and full, that I wonder with
what countenance men can refit fo manifeft a Truth, and withhold it in
unrighteouſneſs. And yet here they mufter up the beſt ſtrength they have,
and will not yield an inch of what they have once eſtabliſhed, be it right
or wrong. We fhall reduce their Objections that are either alleadged in
their Councels, or produced by their Writers to thefe Four beads, which
is the next thing to be done.
1. Pre-
Serm. XXII.
773
to the bleffed Cup in the Lords Supper.
t
:
1. Pretence of Scripture.
2. Pretence of Reafon.
3. Pretence of Reverence.
4. Pretence of Authority.
The Scriptures which they produce for Communion under one kind, · Object. 1.
are fuch as theſe.
(1) The Types and Figures of the Eucharift in the Old Teftament, Bellarm. de
fignifie eating under one Kind; As the Tree of Life in Paradife, The Euchar. 1.4.
Pafchal Lamb; The Manna; The Shew-broad; The Sacrifices, where C. 24°
the flesh was to be eaten, but the blood was not drunk,
Anf The weakneſs of this Objection would be obvious, if it were
put into an Argument; but it is not worth that trouble. It is fufficient
to answer, 1. That none of theſe were Types or Figures of the Lords
Supper, and fo their whole force is loft in reference unto that. For Types
are fhadowes to reprefent the ſubſtance, but it is uncouth Divinity, to
make one Figure the Type of another. And our Saviour is plainly cal'd
the Pafchal Lamb, and calls himself the Mannah that came down from
Heaven, &c.
*
And, 2. If there were fome Types that onely intimated eating, yet
there were others that doe imply drinking alfo. Was there a tree of
Life in Paradife? fo are there Rivers of Paradiſe. Was there Bread
from Heaven? fo were there Waters flowing from the Rock. And di-
vers of the Fathers will produce a clearer figure of both, than any of
theſe, and that was of Melchizedek, who brought forth both Bread and
Wine to feaft faithful Abraham. And the Apostle tells us; As they did
all eat the fame fpiritual meat, fo they all drank the ſame ſpiritual drink;
and Chryfoftom faith upon it, As thou eatest the Body of our Lord, fo In loc.
they did eat Manna; and as thou drinkeft the Blood of our Lord, fo they
drank the Water of the Rock. To them he gave Manna and Water, to
thee he gives bis Body and Blood.
1 Cor.10.2,2,
(2) The fecond Pretence of Scripture is from Joh. 6. where Chrift Bellarm, de
faith, verf. 41. I am the Bread which came down from Heaven. And Euch.l.4.c.24,
verf. 5o. This is the Bread which came down from Heaven, that a man
may eat thereof, and not dye. And verf. 51. If a man eat of this Bread,
The fhall live for ever. By all which paffages he teacheth one kind to be
fufficient to falvation, efpecially when in the fame chapter verſ.11. our
Saviour multiplyed the Bread, but not the Drink,
Anf. 1. Though divers of the Ancients did apply this Scripture to the
bufinefs of the Sacrament, yet properly it cannot intend that; the Sacra-
ment not being inſtituted till above a year after this difcourfe of his: but
plainly enough by Bread he means himself: It was He, not the Sacra-
mental Bread that came down from Heaven. 'Tis a fpiritual feeding on
him by Faith, not meerly partaking of Bread in the Sacrament, that will
make a man live for ever. And he fpeaketh fo often of Bread, onely in
Kkkk
pur-
774
Serm. XXII.
The Right of every Believer
Bellarm. de Eu-
purfuance of the Manna which he had begun to fpeak of; as in Joh.4. he
purſues the fame thing under another ſhadow, to wit, of water, to the
Woman of Samaria.
2. But if this place were meant of the Lords Supper, we cannot have
a ſtronger Argument for the neceffity of the cup therein, than from verſ.
53. where Chrift faith, Except ye eat the flesh of the Son of God, and
drink his blood, ye have no life in you; the like verf. 54, 56. And then
for the Miracle, as there is no ground to affirm, that that Mira le had
any myftical reference in it to the Lords Supper; fo if it had, we might
inferre as well, that his multiplying the Wine, Joh. 2. in Cana, doth
as ftrongly prove, and both alike, that we muſt communicate in Wine
onely.
(3) The Third pretence of Scripture is from Luk. 24. 30, 31. Where
char. 14.6.24. it is faid, that Our Saviour as he fate at meat, took Bread, and bleſſed
it, and brake, and gave it to them. And their eyes were opened, and they
knew him, and he vanifhed out of their fight. Here, fay they, was the
Sacrament; here was onely breaking of Bread; here could be no parta-
king of the Cup, for that he vanished immediately out of their fight.
d. 8. s. II.
Vid. Suarez.
diff.71. de Sacr.
Anf. 1. Here is no direct proof of the Sacrament: No faying, This
Eftius in lib 4. is my Body; Do this in remembrance of me, which they grant to be ne-
ceffary to a Sacrament. In other Scriptures, as Mat. 14. 19. & 15. 36.
where there was no thought of a Sacrament, Our Saviour took Bread,
and gave thanks, and gave it. Nay, here is great probability to the con-
trary; for this was in an Inne, their meeting and eating there not at all in-
tended Sacramentally, no Wine confecrated (which the Opponents fay,
is neceffary.). That their eyes were opened, and they knew him in the
breaking of bread, is no proof that it was the Sacrament; but rather,
that then they did more ſtedfaſtly look upon him; and that breaking of
Bread noteth the time when, not the cause by which they knew him; or
poffibly by his uſual manner of Giving thanks, and breaking of the Bread,
they difcerned who he was. And according to the fence of this Anfwer, do
fpeak many learned Expofitors even of their own.
D. Carthufian,
in loc.
Janfen. conc.
Evang. c. 146.
Bellarm.dc Buch.
1. 4. 6. 24.
2. Though it ſhould be granted, that here the Lords Supper was ad-
miniftred, yet it is apparent by the former anſwer, that here is no full
defcription of the Celebration of it: So that the Cup might as well be
given though not exprefs'd, as that thofe Difciples did drink at their meal,
though no fuch thing be there mention'd. Neither is the Relation of an
Example in an extraordinary cafe, fufficient to cancel a direct Precept
and cleer Example with it. The found ufe of the Notion of concomitance
would here do well, to wit, that if this Phrafe do denote the Lords Sup-
per, then both kinds (by an ufual Synechdoche) are meant, when onely
one is mention'd.
(4) The Fourth Pretence of Scripture is from Act. 2. 42, 46. & 20.7.
where it is faid, The Difciples continued in the Apoſtles Doctrine, and
Fellowſhip, and breaking of Bread------And that they were daily break-
ing
Serm. XXII.
775
to the bleſſed Cup in the Lords Supper.
ing Bread from houfe to houfe. And that they met on the firſt day of the
week, to break Bread. In which places the Lords Supper is defcribed
only by breaking of Bread, not a word of the Cup.
Beza in loc
Anf. 1. It is not certain that under thefe expreffions is meant the Ce-
lebration of the Lords Supper, (the more inconſiderate they who affect to
term the Lords Supper nothing but breaking of Bread, when the Scrip-
ture hath given it a more fpecifical and honourable Name) for fome of
of the Learned underſtand feveral of thofe places, of diftributing their Cajetan. in loc.
provifion to thoſe that were in want, or of their common refection to-
gether; Their communion (faith Chryfoft.) was with the Apostles not In loc. Serm. 6.
only in Prayers, but alfo in Doctrine and civil Converfatiion; Or elfe of
their Agapa or Love-feafts, which were frequently held at the end of
their Affemblies.
2. But if any of thoſe places do point out the Lords Supper, we an-
fwer, that by a common Synechdoche, the one kind is put for both;
nothing being more ufual in Scripture, than to denote a compleat fufte-
nance by eating of Bread, Isa. 58.6, 7. Luk. 14. 1. which may the ra-
ther convince our Opponents, in that their Councel of Conftance, as they
urged none of theſe places to this purpoſe, ſo they expreffely yield, that
this Sacrament was both inftituted and uſed in the Primitive Church in
both kinds and it muſt be a clear and certain evidence, that muft crofs
the Inſtitution. Some few more Scriptures are pretended, but being
wholly inconfiderable to this purpoſe, I think not worth the anſwering.
The Second Plea that is brought for Communion in one Kind, is from Object. 2.
a Pretence of Reafon. For, fay they, the whole Effence of a Sacrament Elarm. de Eu-
is comprized in one Kind; and whole Chrift, who is the Fountain of all char.l.4.c. 22.
Grace (both his Divinity and Humanity being now infeparably united Bellarm.de Euch,
together) is by way of Concomitance, his blood being now in his Body, 1.4 0.21.
exhibited in one Kind; fo that there is no ſpiritual Fruit to be reaped by
both, that is not to be received by participating of one kind; and there-
fore there is no need of both.
•
id. c. 23.
4. d. 1. p. 2.
Anf. I. We deny that the whole Effence of the Lords Supper is com-
prized under one Kind; for there is neither the whole Sign, the Cup
being wanting, which fignifies Chrifts Blood; nor the whole thing fig. Bonavent. in lib,
nified, which is fuch an intire refreſhment of Soul, as Bread and Wine, 1.9 2.
are of the Body. The Lords Supper is the Sacrament of Chriſts Body
and Blood; but Bread is not the Sacrament of Chrifts Body and Blood;
therefore Bread alone is not the Lords Supper.
2. The Doctrine of natural concomitance prefuppofeth Chriſts Na-
tural Body to be contained carnally under the form of Bread, which
will not only be denyed, but plainly diſproved. Where Chriſts natural hu-
mane body is, there we grant, his Blood, and Soul, and Divinity alſo are,
but that Body is now only in Heaven.
3. They who urge this Conceit, yet do grant, that by vertue of the
Sacra-
Kkkk 2
i
776
The Right of every · Believer
a, 2.
Serm. XXII.
Aquin.p.3.q.76. Sacramental words, only Chriſts Body is contained under the form of
Corpus Chrifti Bread; and then we conclude, that whole Chrift is not therein Sacra-
non eft facra- mentally. Chrifts body is not Sacramentally fignified by the Wine; nei-
ther is the Communion of Chrifts Blood in this Sacrament, a work of Na-
ture, but depends meerly on the Inſtitution and Promiſe of Chriſt, and
to be meaſured thereby.
mentaliter fub
Specie vini, nec
Sanguis facra-
mentaliter fub
fpecie panis.
Ergo ut facra-
mentaliter fu-
fumatur fub
4 part. 9. 1
m. 2.
4. Though his Body be now accompanyed with blood in Heaven,
matur Chriftus, yet this Sacrament was inflituted to fhew the Paffion of Chriſt when he
neceffe eft, ut was on Earth, which was with the pouring out of his blood; and blood
duabus fpecie poured out of the veins cannot be ſaid to accompany or be conjoyned
bus. Alex. Alens to the body. Our Saviour would reprefent himfelf here not as a Lamb,
but a Lamb facrificed, and therefore the blood is ſevered from the bo
dy: As the Money is not a Prifoners Ranfome, while it lies in the Cheft,
but when it is paid; fo the blood of Chrift as fhed, is our Ranfome. And
though now his bleffed body and blood cannot be fevered afunder, yet:
the Signs of them are by his own appointment fevered, and no man can
drink the blood of Chrift in eating of the bread. The bread we break is
the communion of his body, and the cup we bleſſe, is ſtill the communion
of his blood. And themfelves affirm, that their Efficacy is but commen
furate to their Significancy, and it is manifeft, that the bread doth only
fignifie the body of Chrift, the wine only his blood.
Vasquez t. 3:
in 3 difp. 215
C. 2.
Illa tamen, quæ
eft fub duabus,
eft majoris me
riți, tum ratic-
ne augmentatio-
nis devotionis,
dilatationis
a&ualis tum
tum ratione fidei 5. Though no more profit were to be received by partaking of one
kind, than of both (which yet fome of their own deny, who fay, that
ratione fumpti- more Devotion is raifed, more Faith exerciſed, and a more compleat re-
onis completio
ris. Alex. Hilens. freshment obtain'd by both than by one) yet more humble obedience.
part 4.q. 11. is expreffed to the will of the Law-giver, who appointed both, and there-
by fhewed the ufe and need of both.
M. 2.
So Vafquez,
1. 4. C. 24.
Object. 3.
The Third Objection that is made againſt the peoples ufe of the Sa-
Bell. de Euch, cred Cup, is Pretence of Reverence to the Blood of Chrift, which by the
promiscuous ufe of the Cup, might easily be ſpilt; eſpecially where there
is but one Difpenfer of the Sacrament, and many Communicants; that it
would be lost on the long Beards of the Laity; that being kept long, it
would grow mufty; and that to impropriate it to the Clergy, would at the
fame time preferve a great Reverence both to it and to Them alfo in the.
eyes of the Vulgar.
Anf. 1. God forbid that any of us fhould conceive, or exprefs any
thing irreverently of our dear Redeemers Blood; no nor of the outward
fign thereof. But doth not this Objection reflect upon the Author of this
Sacrament, that did fo institute it, and upon all the Ancient Church that fo
uſed it, and yet fuch danger in it? yea, who communicated, and that in
great numbers, at the leaft, every Lords Day? And may not the facred
Bread fall down and perish in like manner? But this pretence many of
the Fathers in their own Trent-Councel fmiled at; well knowing that
Frid. P.585. the Church for above a thousand years in her greateſt ftraits and perfecu
Hiftor. Conc.
tions
"
}
1
Serm. XXII.
777
to the bleſſed Cup in the Lords Supper.
1
1
tions, kept up a due reverence together with the conftant ufe of this Sa-
cred Cup.
2. But the fecond part of the Objection is not fo eafily anfwered; name-
ly, that by this reſtraint, the honour of the Clergy, who are one time or‹
other partakers of it, may more fhine forth. For it is eaſier to anſwer ten
arguments, than one corrupt affection. But this is the wrong way of
contracting Reverence and Refpect; for men thus to seek their own
Glory, is not Glory; nor can any man expect, that God will bleſs thoſe -
methods, that do ſo plainly crofs his will. And indeed this very thing, the
Clergies honour and that proud fear of being thought fallible in any thing,
left Truth ſhould get further ground, together with their ill-naturedness,
that therefore will deny a thing, becauſe others defire it, are the greateft
reafons of the prefent Church of Rome for this their Sacriledge..
1. 4. c. 28,
Soy
The Fourth Pretence they have, is of Authority. They fay, That the Object. 4.
custom of communicating under one kind, being rationally introduced, and
long obferved; the Church having now a greater liberty, than the Church Bell. de Euch,
bad under the Law, though she have no power to alter things of a Moral,
but only fuch as are of a Pofitive nature, bath fixed it as a Law in feve-
ral Councils, and therefore it is to be fo received and obeyed. Andincafe
of difobedience, the fecular Arm is to be called in, which one of them
confeffes in this cafe to be the most neceffary Argument.
Gerfon,
Anf. 1. That fuch a cuftom of communicating under one kind is crept
into fome part of the Church, is certainly true; but that it was ratio-
nally introduced, or hath been anciently ufed, is certainly falfe. For how
can that be uſher'd in with any reafon, which is directly against Chrifts
command? whenas alfo every fücceeding Councel is afhamed of the
grounds their Predeceffors went upon, and one might referre it to any
man that is not drunk with prejudice, whether there be one good Rea. Vid. Catech..
fon for this alteration among all the number. And that it hath been for a Rom. p. 2.
long time uſed, is fo falfe, that Authentick Writers in every age of the
Church ſtand ready at a call to evince, that the ordinary and publick ce-
lebration of this. Sacrament was ftill in both Kinds. The Roman caufe
being moſt indefenfible in this point, even by their own uſual Wea» ·
pons.
2. The Univerfal Church of God hath no Authority to prohibit what---
God commands. In alterable circumftances, the may wifely and mo-
deftly uſe her power; but to change the Teftamentary Inftitution of
Chrift her Lord and Husband, fhe will not dare. What the Mafter com-
mands, the good Servant will not forbid. St. Paul faith, the Church is
fubject to Chrift,and therefore may not oppofe her felf to Chrift: for that -
pag. 201.
2
(as Aug.) he alwayes deterrines aright, bus Ecclefiaftical Judges, as Contr. Crefcent´
men, are often mistaken. The Minifters of Chrift are indeed the Difpen. 1.2, C. 23,1
fers of the Mysteries of God, but not Lords to diſpenſe with them and
alter them at their pleaſure, but muft difpenfe them according to Chrifts
Inftitution...
778
Serm. XXII.
The Right of every Believer
‹edon Ancyr,
&c.
See Dr. Feat-
ley's Grand
Sacriledge,
P. 172.
Inftitution. And then for the Churches liberty, it confifts in having fewer
and more eafie Ordinances than under the Law, and Grace to make her
members willing to perform them; but it confifts not in an uncontrolled
power to adde,alter, or diminiſh the Inftitutions of Chrift. He that break-
eth the least command, and teacheth fo, hath no place in the Kingdom of
Heaven. The Roman Prieft may not alter or omit one Ceremony in the
Mafs, and muft they adventure to omit this facred Symbol of Chriſt's
appointment?
3. The Determination of the Church of Rome is nothing to the Un-
verfal Church; being not a fourth part thereof, nor having any Jurif-
Cone. Nic. Cal- diction over other Churches by any Law of God. Thefe pretended
Councils that have fo boldly determined against the plain Word of God,
have alſo herein oppofed former Councils; in which cafe Themfelves
tell us, that if Councils are at odds with one another, and their Defi-
nitions irreconcileable, we ought to take part with the ancient againſt
the latter. And as for that at Conftance, which firit determined this cafe,
it was neither a General Council, no Bifhop from the Eastern Church
being there, nor wholly approved by the Romanifts themſelves, who
do ſome of them profefs, That it did decree against the Order of Na-
ture, manifeft Scriptures, and all Antiquity, in other Cafes, and who
then would heed them in this? The like may jultly be faid of that at
+ Bafil; fave onely, that they were more kind than their Succeffors were,
in granting upon fome Conditions the Cup to the Bohemians.
Gratian. Dift.
50.
Bellarm, de
concil. c. 7.
Alb. Pighius.
↑ Hujus con-
cilii nihil eft
ratum & pro-
batum, nifi
And thus you fee the utmoft ftrength of our Opponents in this point.
quadam difpo- A heap of meer Pretences, neither grounded on Scripture, Reafon or
fitiones circa Antiquity, but meerly fupported by feeble Arguments and ftrong Power.
beneficia. Con-
cilium vero ipfum reprobatur in Conc. Lateranenfi ult. Seff. 11. Bell. de Conc. c.7.
IV.
Uſe 1.
I now proceed to the Fourth thing promiſed, and that is fome Appli-
cation of all this to our felves.
See here the Abundance of our Saviours Love and Care towards his
Church. He was not content onely to dye for us, but he ordained for
our comfort this thankfull Memorial of his Death; and that on purpoſe
to help our Faith and Comfort; and to this end appointed not onely
his flesh, but his blood to be given, that if one kind did not fufficiently
quicken and ſtrengthen us, the other ſhould be preſently applyed, to
perfect that good work in us. For he knew that we were dull of Ap-
prehenfion, and hard to be wrought upon. To fee his Body bruifed for
a poor Sinner, that may work compunction, and erect a ſtaggering
Faith; but to fee again his Blood, wherein is a mans life, poured out;
and to drink this alfo as an affuring Pledge that he dyed in the finners
ſtead, how will this fill the believing Soul with joy and comfort! The
Blood of God, that will furely expiate the fin of Man. To fupport a
poor Beggar with a piece of Bread, that's kindneſs; but to quench his
thirſt
+
Serm. XXII.
*
to the bleſſed Cup in the Lords Supper.
779
thirſt alſo that's double Mercy. This is the Mercy of our Redeemer.
He calls, Come, eat of my Bread, and then drink of the Wine that I
bave mingled. Not onely, Eat O Friends, but, faith he, Drinke, yea
drink abundantly, O beloved. O Love without compariſon! the fame
Hands that have been lift up againſt him, the fame Mouth that hath
diſhonoured him, fhall yet tafte that Blood, one drop whereof is of
more value than Heaven and Earth, When Alexander the Great was
married to Statira the Daughter of Darius, he had fix thouſand Guests,
and gave to each of them a Cup of Gold; but here are more Guefts
to be ferved, and richer Gifts that are beſtowed. Here our dear Re-
deemer opens a wide Fountain for a world of finners; and 'tis onely
Wash and be clean. That bleffed Truth is unquestionably here confirm-
ed, 1 Joh. 1. 7. The Blood of Jefus Chrift his Son cleanſeth us from
all fin. Thus he hath chofen by Two things, wherein it is impoffible
to lye, to exhibit a bleeding Saviour to cure a bloody Sinner.
See here the prefumptuous Sacriledge and Injustice of the Church of Use 2,
Rome. To corrupt Chrifts laft Will, and to ferve his Family by the
halves. To darken fo clear an Inſtitution, and defeat fo plain a Com-
mand. How will our dear Saviour refent fo great a wrong? He fo free
in fhedding his Blood, they fo cruel in refusing it. He fo carefull to make
and feal his bleffed Teftament, they fo ftudious to deface it. The Maſter
of the Houſe appoints fuch proviſion for his Children, the Steward with-
holds the one half, and then thinks to appeaſe their Appetites with Di-
ftinctions. He that takes fo kindly a cup of cold water given to a
Difciple, muſt needs take it unkindly when his own Cup of Bleffing
is denyed them. What Article of Religion can be fafe in fuch hands?
what intelligent man will imbark himſelf in fuch company, that will over-
turn all Scripture and Antiquity to eſtabliſh their Conceits? that will
privily tax Chrift himſelf of weakneſs, and openly wrong his whole
Church at a blow.
ય
Indeed if this Device had had any tendency to promote Love to
God or true Piety; if it had been bred and born in the Church time
out of mind, their zeal and fondneſs for it might the fooner be forgiven:
But to ftruggle fo hard for a Tenet that can no way pretend to promote
true Religion, a Tenet that was never publickly own'd in any Church
for 1400 years; to deny the Wine in the Sacrament to the People,
and yet the very Veffels ftill extant in ſome of their Veſtries, by which
they conveyed it to the Peoples Mouths: To make fuch a bare-fac'd
Error tantamount to an Article of Faith, and then to Accurfe them
from Chriſt, that ſhall endeavour after his Blood; what ſhall we fay
to theſe things? yea to fay, as one of their Cardinals did in the Col-Card. S. Angel
ledge, that to yield the Cup to the Laity, was to offer them Poyfon Trid. p.516.
inftead of Phyfick, (he had not forgotten that wretched Monk that Bernard.
poyſon'd a Chriſtian Emperour with the Cup at the Sacrament); to de- Henr. 6,
clare,
Hift. Conc.
780
Serm. XXII.
The Right of every Believer
Abb. Preval.
clare, that to ask the Cup favoured of Herefie, and was in fhort a
Ric.de Vercelli mortal fin, as fome of them faid in the meeting at Trent. Theſe things
do raife their Guilt to a very great height, and would inforce all con-
fidering men to blefs themfelves from fuch a Society.
Hift.Conc.Trid.
P.637.
· Ferdinand
Emperour.
:
The ufual Refuge of thefe men, when they are baffled by the Scrip-
tures, is to fhelter themſelves in Tradition, under Councils, or among
the Fathers, but in this point the more ingenuous of them do confeſs
that all are against them, and the more impudent make but feeble De-
fences from them. Divers of their own Bishops in the very Councel
of Trent, argued and voted for the Truth. Several Princes of that Re-
ligion interceded for it, and afforded the Cup to their Subjects; and a
D. of Bavaria. great Prelate, when no good would be done therein, writes to Cafar, that
K. of Poland. no relief was there to be expected, where Voices were alwayes num-
Dudithius Ep. ber'd, never weighed. And is not the force of Truth very great, when it
Quing. Ep. ad extorts an Approbation, even from the Party that oppofeth it? And it is
Maximil.2.
not long fince a Conceffion of both Kinds was fignified to this very Nation,
Cambden Eliz⋅ on condition that we would come over to them: Thus God himſelf fhall
pag-59.
not have his will, unlefs withall they may have theirs.
K. of France.
Life 3.
And yet this is that Church which ſo many extoll; that is ſet out by
fuch alluring Beauty, and wherein fo many blind Soulds are hearded:
A fit Religion for thofe that refolve to have none; and for fuch Chil-
dren who will renounce a true Father to obey a falfe and cruel Mo-
ther.
>
See here the Folly of ſuch among us, who deprive themſelves, both
of the Sacred Bread and Cup in this Ordinance. While we are vin-
dicating one part of this Sacrament how many are fleighting the
whole?
1. Some do live in this fin of 'Omiffion out of an Atheistical and
profane Principle, having no fence of Duty, or Confcience of Religion
at all. The Table of the Lord is contemptible to them. Thus many hun-
dreds and thouſands of Adult perfons never did once tafte of thefe Go-
pel-dainties. Jefus Chrift faith, Take, eat, this is my Body; Drinkye'
all of this Cup of Bleffing; but they flatly refuſe their Redeemers Com-
mand. Alas poor Souls! will ye never have any need of him?
Can you fatisfie the Juftice of an offended God, by your own imper-
fect Righteouſneſs? with what face can you crave Attonement by that
Blood which you have defpifed? how can you be ever cleanſed by that
Blood which you have refuſed to drink? Bethink your felves, the
Blood you contemn is nobler than any that runs in your veins. It is
the Blood of the Son of God, to whom the ftouteft of you muſt flee
firſt or laft: and if you now turn the deaf ear to his gracious calls,
how juftly may he refufe your cries in the day of your mifery. Be
wife therefore, and kifs the Sonne, left he be angry, and ye perish in
the way.
2. Others
}
t
Serm: XXII.
781
to the bleſſed Cup in the Lords Supper.
:
t
2. Others neglect this Ordinance out of a fupine Negligence, nei
ther knowing their Duty, nor caring for any of theſe things. One
would wonder how ftupidly men do hear their Duty prefs'd upon
them in this particular; not at all concern'd. They hold their Eftates
and Credits by another Tenure. Lands and Houſes paſs not by the
Covenant of Grace, nor are fealed with the Seals thereof. They ima-
gine that to prepare for, and partake hereof, will fomewhat dif-eafe
them, and oblige them to the difficult and dreaded work of Self-exa-
mination and Godly Sorrow; and fo they fleep quietly in this notori-
ous diſobedience. Hunger will hafte to Meat, Guilt to Pardon, Pain
to Eafe, Sorrow to Comfort: but where there is no fence of the for-
mer, there is no hafte to the latter. O that fuch would read and
confider that fearfull fentence in a like cafe, Numb. 9. 13. The man
that is clean, and is not in a journey, and forbeareth to keep the Paffe-
over, even the fame Soul fhall be cut off from his People, because he
brought not the Offering of the Lord in his appointed feafon, that man
fhall bear his Sin. And never imagine that Grace or Comfort will be
found in Chrift, without the ufe of his own Ordinances, nor the End
attain'd without the Means.
3. Others do frequently deprive themſelves of the Lords Supper for
the fake of fome fin or other, (if the truth were known) which they
are loth to leave. Thus Stomachs that are clogg'd with noyfome hu--
mours, quite take away the Appetite. If anger, malice, envy, urru-
ly paffions; if fenfual delights be cheriſhed within, or be not heartily
hated and mortified, there will be no room for the Blood or Grace
of Jefus Chrift. But (Sirs) do you mean to live, and confequently
dye in theſe fins? what then will become of you? If you do defire
to leave and conquer them, why do you avoyd the means? will any
of theſe fins excufe your prefent Omiffions? not at all. One fin can
never excufe another. What Child or Servant will be excufed from
coming to meat when you call them, by faying, their hands are un-
clean, and they have no mind to wash them? Do you conceit that
there is more real ſweetneſs in your fins, than in Chrift? in the filth
and dregs of the world, than in the Maker and Glory of the World? -
Taſte and ſee how good the Lord is, and let the Love of Chrift con-
ftrain you to your undoubted Duty.
4. Others again do deprive themfelves of the Lords Supper out of
a fuperftitious Fear of approaching to it; the rather, becaufe the Scrip-
ture faith, that the unworthy Receiver becomes guilty of the Body and:
Blood of the Lord, and withall eateth and drinketh his own damn a-
tion. Now a Religious Fear there ought to be, which ſhould not one-
ly oblige a man to prepare himſelf for this Ordinance, but for every
other If it were a well-governed Confcienee that ruled them, it would
make them as carefull of Praying and Hearing, as of Communicating;
and it is moſt certain, that whofo cannot rightly partake, can neither
LIII.
rightly
782
The Right of every Believer Serm. XXII.
Ufo 4.
rightly pray nor hear. And the Danger of miscarriage is much the
fame in the one as in the other: for, to have the Word become a fa-
vour of death, and a mans Prayers to become fin, differs nothing in
-effect from being guilty of Chrifts death, or of eating judgement (which
that word doth properly import) that is, deferving Gods Anger, and the
effects of it to a mans felf.
A grievous fin, this unworthy Receiving, (no doubt) but not unpar-
donable, nor fuch as fhould difcourage the weakest child of God from
fincere Endeavours, and then a chearfull Communicating. For this Sa-
crament was never intended to feal our Perfection, but to help our Im-
perfection. If a Wife were lovingly invited to feaſt with her Husband,
or a Child by a Father; would it not lay an imputation of an unſuf-
ferable feverity in the Husband or Father, or elfe of fecret guilt, igno-
rance, or want of love in the Wife or Child, to refufe to come, left
they ſhould not be duely qualified? Even fo in this cafe, Our Bleffed
Redeemer most lovingly calls us to his Supper; what other conftruction
can be made of our refufal, but that either he is rigorous, or we faulty.
In this cafe we cannot do better than like wife Abigail, 1 Sam. 25.
41. 42. when David ſent to take her to him to wife, fhe arose and
bowed her felf on her face to the Earth, and faid, Behold, let thy
handmaid be a fervant, to wash the feet of the fervants of my Lord.
Here is a due fence of her own unworthinefs. But in the next Verfe;
She hafted and arofe, and went after his meſſengers, and became his
Wife. Keep up a due fence of your own unworthinefs, but let not
that hinder you from going, when he calleth you. If you perish, yet
perifh in a way of Duty. How many do we meet with, on their Death-
beds grievously troubled in Conſcience for their neglect herein? If
are unfit for the Lords Supper, you are unfit to dye; and how dare
you live in a condition altogether unfit to die? O remember, that fting-
ing Scripture, Fam. 2. 10. If a man keep the whole Law, and yet offend
in one point, he is guilty of all.
you
Laftly, Let us all take care to improve this Legacy, the bleffed Cup
of Chrifts blood. That this point lye not, like grounds long in fuit,
barren and unprofitable. While there is fuch ftickling for the Sign, let
us ftrive after the thing fignified. Shall we contend fo earnestly for this
Jewel, and then not wear it? fhall we venture fo hardly for this wa-
ter of Bethlehem, and then pour it out when we have done? O no,
let us ſqueeze all poffible vertue out of this Sacred Cup; let us go up
by the ftream, to the Spring; having opened the Shell, let us feed upon
the Kernel. Let us remember Chrifts bitter Death and Paffion for us.
Is thy Heart impenitent? fteep it in the blood of this Scape-goat. Is
thy Faith weak and fainting? Here's Senfe to help thy Faith. Apply
the mouth of thy Faith to his wounds, and be not faithless but believing.
Is thy Confcience unquiet? bring it to be there fprinkled with the merit
of
to
し
​Serm. XXII.
783
to the bleſſed Cup in the Lords Supper.
of his Blood. Are thy fins as many as the fands? his blood is as large
as the Ocean, to overflow them all. When this bleffed Cup is poured
out, let thy eyes pour down a flood of tears mixed of grief and joy:
To fee fuch a Perfon pouring out his life by thy procurement, this
fhould melt thee with grief: To fee the Price paid by that Blood for
thee, fhould lift thee up into a trance of joy. When thou takeft that
Cup of Salvation, think, What shall I render to the Lord for this his
benefit to me? Who is this that comes with died Garments from
Bozrah? how glorious is he in his Apparel! How bitter was his Paffi-
on! how fweet his compaffion to poor finners! Be ye lift up, O my
everlasting doors, and let the King of Glory come in. Bring him into
thy Soul, and there feed upon him by Faith, and let his fruit be fa-
voury to thy taste. Inward Communion is the Crown of an Ordinance.
It is the Cup of the New Testament in Chriſts blood, which was shed
for you; receive it with Reverence, receive it with Thankfulneſs, re-
ceive it with Application, remember his Death, remember his Love more.
than Wine.
Let us not onely defend the Truth, but improve it. If we feel no
vertue or comfort in the blood of Chrift, we ſhall be tempted to throw
away the Cup as well as others. When we find no marrow in the
Bone we throw it away. He that profits by Ordinances will beſt value
them, he that is refreſh'd by Wine, will never cry down the Vine;
but a
formal partaker will eafily be weaned; and when the Children
do but play with the drink, the Father may justly take away the Cup
from them.
}
LIII 2
SERMON
+
784
{
SERMON XXIII. ·
Chriſt crucified, the onely proper Goſpel
Sacrifice.
1
Hebrews X. 12.
But this man after he had offered one facrifice for fins for ever,
fate down at the right hand of God.
T
HE defign of the Apoſtle in this Verfe, with the Verſe fore-
going, is to fet forth the Excellency and Perfection of our Sa-
viours Priesthood, and his one Sacrifice, above the Leviti-
cal Prieſthood, and the Plurality of Sacrifices by them offered under the
Law.
This he doth by comparing them together, and by fhewing wherein
they agree, and wherein they differ, that fo he might clearly illuftrate the
preheminence of the one above the other.
Their agreement confifted, (1) In their Office, they were both
Prieſts: (2) In the Adminiſtration of their Office, they both did fa
crifice.
Their difagreement confifted in theſe things following
1
Fir, The Levitical Priesthood confifted of a Plurality of Perfons,
therefore verf called Prieſts, which, by reafon of death, had many
Succeffors But the Evangelical Pricfthood confifted but of one fingle
Perfon, our Lord Jefus, called in the Text, this man.
Secondly, As the Levitical Priesthood confiſted of a Plurality, fo did
their Sacrifices; for they were alſo very many, and therefore called
(verf. 11.) Sacrifices. Now you muſt underſtand the Apoſtle there fpeak-
ing not only of a Plurality as to the Number of them, but likewife as to
their
}
•
}
Serm. XXIII.
785
proper Gospel Sacrifice.
their feveral Kindes, for they offered not onely feveral forts of Beafts, as
Bulls, Lambs, Goats, but of Birds alfo, as of Turtle-doves and young
Pigeons, &c. But the Sacrifice which Chrift offered, was but one as to
the Kind, which was that Body which was prepared, Heb. 10.5.
Thirdly, The Levitical Sacrifices were oftentimes offered, (verſ. 11.)
but the Sacrifice of Chrift was but once offered.
Fourthly, The Levitical Sacrifices could never take away fin, verf.1 1.
but Chrift by his one Sacrifice, once offered, took away fins for ever; that
is, took away fins fully and everlastingly, and herein it is, that the tran-
fcendent Glory of the Gofpel Sacrifice, out fhines all the Legal Sacrifi-
ces, as much as the Sun doth all the Stars in their greateſt luftre: for all
thofe Sacrifices could never take away fin, which this one hath done
perfectly.
From the words thus opened, I fhall gather thefe four Propofitions.
I Prop. That Chrift crucified is the onely divine and proper Sacrifice
of the Gofpel.
2 Prop. That the Sacrifice of Chrift is but of one Kind.
3 Prop. That this one Sacrifice of Chrift was but once offered.
4 Prop. That this Sacrifice of Christ once offered, was fo compleatly
efficacious, as that it took away fins fully and for ever.
The first Propofition opened.
That Christ crucified is the onely divine and proper Sacrifice of the
Goſpel.
Here I fhall explain, Firft, Why I fay it is divine: Secondly, Why
a proper Sacrifice: Thirdly, Why the onely proper Sacrifice of the Go-
fpel.
Firſt, I call it a divine Sacrifice, becauſe its Inſtitution and Appoint-
ment is of God: Let the matter of a Sacrifice be never fo excellent and
precious in the Eyes of Men, yet except God hath legitimated and fancti-
fied it by his Appointment, it would prove but an Abomination in the
Eyes of God. As appofe one fhould offer up the Fruit of his Body for
the fin of his Soul, which is a kind of Sacrifice, than the which there is
nothing a man can more highly value, and more hardly part with, which
yet Abraham was ready to have done in his Ifaac at Gods Command,
whereby he did wonderfully fignalize his Faith, and obtained favour with
God. But when apoftatized Ifrael effayed to give a like teftimony of
Honour to a miſtaken Deity, the Lord by his Prophet Jeremiah doth
not onely charge them with Idolatry, but likewife with the Kind of Sa-
crifice that they offered, which was of their Sons and Daughters, of which
he faith, which I commanded them not, neither came it into my mind, that
they should do this abomination. So that every Sacrifice that hath not
the ftamp of Divine Authority to legitimate it, is not to be accounted of
as
786
Serm. XXIII.
Christ crucified the onely
as Divine, or of any worth or acceptance with God. But now I fay, that
this Sacrifice of Chriſt crucified, is of Divine appointment, and. fo a Di
vine Sacrifice: This is clearly afferted by the Apoftle, Heb. 10.5,6,7.
Pfal.40.6. Wherefore, when he cometh into the World, be faith, Sacrifice.
and Offering thon wouldeft not, but a Body haft thou prepared me. v.6. In.
Burnt-offerings and Sacrifices for fin thou hast had no pleasure: Then
faid 1, Lo, I come, in the Volume of the Book it is written of me) to
do thy will, O God. Mark that; Chrift took up a Body, in order to be
facrificed, inſtead of all Legal Sacrifices, and this in complyance to the
Will of God, which he farther explaineth verf. 10. By which Will we
are fanitified, through the offering of the body of Jefus Christ once for
all. The fumme of what the Apoſtle faith is this, That God would be
fatisfied with no Sacrifice but that of his Son, and that with this Sacri-
fice he would be pleaſed, and therein would accept of all that ſhould
believe. The Conclufion is this, That becauſe Chrift was crucified at the
appointment of God, (as I have proved) therefore I call Chrift cruci-
fied a Divine Sacrifice.
Secondly, I fay further, that Chrift crucified, is not onely a divine
but likewife a proper Sacrifice, and that for this Reafon: Becauſe the
moſt effential Properties of the moft perfect Sacrifices under the Law,
which were thofe that were Expiatory, I fay the Properties of fuch:
kind of Sacrifices agree to this of Chrift crucified.
There are Four Properties of an Expiatory Sacrifice, all of which, I
fhall fhew you, do agree with this of our Chrift crucified.
•
1. The first Property of fuch a Sacrifice is, that it be of fome living
Creature flain, and its blood ſhed, and offered up unto God; this is fo.
evident to any that hath but any knowledge in the Laws of God con-
cerning the Nature of his Sacrifices, that it will feem a needleſs matter.
to adde any thing for the illuftration or proof thereof. Certain it is, that
the Holy Scriptures, both in the Hebrew and in the Greek, ufe fuch
words for a Sacrifice as do include a flaughter in them; the one being
1 the other Sudia; and the Apoſtle throughout this Epiftle, fpeaking
of Sacrifices, whether they were of Bulls, Goats, or Lambs, he all along
maketh mention of their Blood ſhed, which cannot be but with their
flaughter: fo that there is nothing more evident, than that flaying and
fhedding of blood is the Property of an Expiatory Sacrifice. Now it is
as clear, that our Chriſt crucified had this property, for he was nailed
Hands and feet to the Crofs, and through thofe wounds bled to death;
befides, when dead, the remainder of his Blood iffued from his fide,
pierced with a Souldiers Spear: this blood thus fhed, the Apoſtle Peter
calls precious blood, and withall calls it the blood of a Lamb without ble-
mish, therein alluding to the facrificed Lamb under the Law; of which
fhadow Chrift the Lamb of God facrificed under the Gofpel is the fub-
ftance. From what hath been faid, it is evident that this firft property
of an Expiatory Sacrifice, doth fully comport with the death of Chriſt.
2. The
Serm. XXIII.
787
proper Gospel Sacrifice.
2. The fecond property of a Sacrifice, is that it was offered to God
for the Expiation of Sin: This was the End of the Levitical expiatory
Sacrifices, as the Apoſtle tells us, Hebr.9.7. when he faith, Into the
fecond Tabernacle went the High-priest alone, once a year, not without
blood, which he offered for himſelf and Errors of the People; which is as
much as if he had faid, That the blood of thofe Beafts he had facrificed,
he took with him into the Tabernacle, and there offered it to God for
his own and the peoples fins. Now though he tells us, Heb. 10.4. that it
is not poffible for the blood of Bulls and Goats to take away fin: which
feems at first fight very harfh, that thofe Sacrifices that were appointed
to be offered for fin, and yet that they could not, when offered, poffibly
take fin away. But let the Apoſtle answer for himſelf, as he is beft able,
which he doth Heb. 9. 9. compared with the 13th verf. In the ninth
verfe, he tells you in what fence they could not take away fin: There
were offered (faith he) gifts and facrifices, that could not make him that
did the fervice perfect, as pertaining to the Confcience. The meaning
of which words I fhall rather give you in the Paraphrafe of Learned
Dr. Hammond, than in my own; which are brief, full and plain.
"Thereby, (faith be) is meant, That all thefe Legal Performances will
"not be able to give any man confidence to pray unto God, to bring
"him to Heaven, or to obtain for him the pardon of any wilfull or pre-
"fumptuous fin in the fight of God, or free him from any fin that hath
"wafted his Confcience, or give him grace to purge himſelf from fuch
"fin. In all theſe refpects thofe Legal Sacrifices could not poffibly take
away fin. But you will fay, In what fence did they take away fin? The
Apoſtle will tell you, verf. 13. If the blood of Bulls and Goats fancti-
fieth to the purifying of the flesh. He had told you before, that they
could not make perfect as pertaining to the Confcience; but now he
faith, as to the flesh, thofe Sacrifices did purifie, and fo in a fort did take
away'fin. By flesh is here meant, the Outward man confidered in his
External priviledges as to his Judaical Church-ſtate, of which Privi-
ledges this is the fumme, viz. Communion with that Church in Exter-
nal Ordinances of Worſhip, from which upon every Ceremonial Un-
cleannefs the few was excluded, but upon offering up of a Sacrifice for
his cleanfing, his fault was pafs'd by, and he was re-admitted to his for-
mer Communion; and thefe were the Errors of the Prieſts and the Peo-
ple, from which upon their offering of Sacrifices they were cleared.
And now you fee the Objection removed, and yet the Property of an
Expiatory Sacrifice cleared; and that is, that it was offered for the ta--
king away of fin. And now let us apply this Property of a Sacrifice to
Chriſt crucified, and fee whether it doth not thereto agree.
I fay therefore, that anfwerably Chrift was as a Sacrifice crucified,
and therein offered up to God for the Expiation of fin. This is fully
afferted by the Apoſtle, Heb. 9. 14. How much more shall the blood of
Ckrift, who through the Eternal Spirit offered himſelf without fpot
God,
788
Christ crucified the onely Serm. XXIII.
}
*
God, purge your Confcience from dead works, to ſerve the living God:
That is, if the Sacrifices of the Law fo far availed as to the purifying of
the fleſh, the Sacrifice of Chriſt ſhall much more avail to purifie the
Conſcience; that is, fo perfectly to fettle and quiet the Confcience from
the fears of the wrath of God for fins committed (which are the dead
works the Apoſtle fpeaketh of) to this end among the reft, that the fin-
ner thus quieted, might ferve the living God, not flavifhly, for fear of
Wrath, but from Love, as becometh a gracious Child, whom his merci-
full Father hath fo freely pardoned through the Sacrifice of his own Son.
The confideration of this Verfe, with that of the Text I am ſpeaking
from, is abundantly fufficient to clear up the fecond Property of an Ex-
piatory Sacrifice to belong to Chrift crucified, which is this, That every
fuch Sacrifice was offered for the taking away of fin.
3. A Third property of an Expiatory Sacrifice is, that it was to be
offered up by a Prieft ordained of God to that end. To this very end
(faith the Apoſtle Heb. 8.3.) was the High-prieſt (under the Law) or-
dained, to offer gifts and facrifices. So that hence it is evident, that no
Sacrifice was to be offered but by a Prieſt thus ordained: And was it
not for Sauls prefumption in this Kind, that loft him his Kingdom, 1 Sam.
3.9, 13, 14.
Well then, if every Expiatory Sacrifice muſt have a Prieſt to offer
it, fo had our Chrift crucified; for it was a Sacrifice offered up to God
by himself our onely High-priest, being appointed to that Office by God.
That Christ was appointed by God to this Office, is manifeft from Pfal.
110.4. The Lord hath sworn, and will not repent, thou art a Priest for
ever after the Order of Melchizedek, That this is meant of Chrift's
being by God defigned to this Office, is clear from Heb. 7.17. where
the Apoſtle applyes this Prophefie to Jefus Chrift. But farther, as
from what hath been faid, it doth appear, that Chrift is a Prieſt ordain-
ed of God, fo likewife it doth further appear, that this our High-Prieft
was he that did offer up himfelf as a Sacrifice to God, if you confider
John 6. 51. The Bread (faith Chrift) that I will give, is my flesh, which
I will give for the life of the world. Now this fleſh was given in his
Death, which was given by himfelf when he voluntarily offered it up
unto God in that mot holy Sacrifice. So in Heb. 7. 27. it is faid, Chrift
offered up hin felf; Chrift was not onely the Sacrifice, but the Sacrificer.
So Heb. 9.26 Now once in the end of the World, hath he appeared to
put away Sin by the Sacrifice of himself. Nothing more plain, than
that Chrift in thefe places is to be underſtood both as Prieſt and Sa-
crifice.
But it may be objected, How can Chriſt be ſaid to facrifice himself,
whenas he did not kill himſelf, or fhed his own blood; for he was ap-
prehended by Order from the High-prieft, led away as a Prifoncr, ar-
raigned and condemned unjustly,and in a violent cruel manner crucified by
his malicious Enemies: He did not flay himſelf,but was flain by the Jews.
Ianfwer,
J
*
Serm.XXIII.
789.
proper Gospel Sacrifice.
変
​I anfwer, Though he did not flay himſelf, (for that had been Self-mur-
der, which had been a fin that had not become this fpotlefs Lamb; but).
yet this is evident, that he did offer up himſelf to be flayn by them, in
complyance with the Councel of his Father, and in complyance with
all the Prophecies of the Old Teftament, that foretold, he must be cut
off for the People. O fools (faith Chrift to his doubting Difciples,) and
flow of heart, to believe all that the Prophets have spoken: Ought act
Cyrift to bave fuffered these things? Ought he not? That is, was it not
his Duty, in complyance with his Fathers will, who had defigned him
thereto, and foretold this his defignation by his Prophets. But from the
Hiftory of the Manner of his Death, it is very clear, that Chrift did very
readily offer up himſelf as a Victim to be flain for the fins of his people.
For firft, he knew when he went his laſt Journey to Jerufalem, that
his hour was come, and yet he went up, John 12. 23. Then he knew
alfo, that Judas at that time defigned to betray him, but he was ſo far
from ſeeking to prevent it, that he rather feems to haften it, when he
fayes to Judas, What thou doeft, doe quickly. Then again, when his Ene-
mies came to apprehend him, he fought not to eſcape them, but going
forth, Feb. 18. 4. faith, If ye feck Jefus of Nazareth, I am he. And
when he was in their hands, he could, (as he tells them) but pray to his
Father, and of him obtain an Army of Angels to his refcue, but would
not; for having received a Body for to facrifice, and the hour of offering
it up being come, he moſt willingly furrendred himſelf to his Enemies
for the flaughter: And this is agreeable to what he fayes, Job. 10.15.18.
I lay down my life for the sheep, no man taketh it from me; that is, not
against my will, but I lay it down of my felf. And thus it became our
High-prieft to doe, wh had the Sacrifice of himſelf to offer by himſelf.
And thus I have fhewn, how the Third Property of an Expiatory Sacri-
fice belongs to Chrift crucified, It was to be offered by a Prieſt ordained
by God, and fuch an ordained Prieſt was Chrift, who at Gods appoint-
ment offered up himſelf.
-
4. The Fourth Property of an Expiatory Sacrifice regularly offered,
is, that it was of a sweet favour unto God; that is, it was highly pleafing,
and graciouſly accepted of by him. This is evident from what God
himfelf hath faid, concerning fuch Sacrifices, Levit. 1.9. The Prieft fhall
burn all on the Altar, to be a Burnt-offering of a sweet favour unto the
Lord. This is repeated again and again, verf. 13. 17. Now that this
Sacrifice of Chrift crucified might in no cafe fall fhort of thofe Legal Sa-
crifices, the Apoſtle, Ephef. 5. 2. doth apply the very fame Property
to this Sacrifice of Chrift, in thefe words, Walk in love, as Chrſt eifo
bath loved us, and bath given himself for us, an Offering, and a Sacri-
fice to God, for a ſweet-ſmelling favour. And certainly, there was never
any thing in this World acted to a greater Satisfaction to the moſt High
God, than this of Chrifts dying for finners, of which God hath given
this teſtimony, that he hath fo highly exalted him, as a Reward of theſe
Mmmm
his
790
Serm.XXIII.
Christ crucified the onely
і
{
his Sufferings, according to the Apoftle, Philip. 2.8.9. Being found in
fashion as a man, he humbled himself, and became obedient unto death,
even the death of the Cross: wherefore God bath highly exalted him, and
given him a Name which is above every Name, that at the Name of
Fefus every knee should bow, &c. And what fignifies this Honour God
hath heaped on him for his Sufferings, but that this his fuffering death
was highly pleafing, and of a fweet favour to him. Thus have I in Four
things fhewn you how evident it is, that Chrift crucified is a proper Ex-
piatory Sacrifice, as having all the effentially neceffary Properties of fuch.
à Sacrifice; which was the fecond point in the firſt Propofition to be
cleared.
There is one thing more in the firſt Propofition to be cleared up and
proved, which is, That Chrift crucified is the Onely proper Goſpel Sacri-
fice.
I fay, it is the onely proper Sacrifice of the Gofpel,
First, That I might exclude all Judaical Sacrifices, which till Chriſt,
were of God, both commanded and accepted, but fince his coming, and
fince he hath offered up himſelf, all thofe Sacrifices are now abolifhed,
God taking no longer any pleaſure therein, Hebr. 10.6. In Burnt-of-
ferings and Sacrifices for fin thou hadst no pleasure: Then faid 1, (that
is Chrift) I come to do thy Will, O God; that is, to facrifice my felf: In.
this latter he hath pleafure, but not in the former, which are therefore
taken away.
Secondly, I call Chrift crucified the onely proper Sacrifice, to exclude
the Romish Maffe, which thoſe pretended Catholicks would fain have
us believe to be a proper Sacrifice, and the very fame with that of Chriſt
crucified, but how groundlefly I fhall fhew afterward.
Thirdly, I call it the onely proper Sacrifice, to diſtinguiſh it from feve-
ral other improper Sacrifices under the Gospel, as that of doing good:
and communicating, of which the Apoſtle faith, With fuch Sacrifices
God is well-pleafed, Heb. 13. 16. Such is that of devoting, ones body
to the Service of God, called Rom. 12. 1. a living Sacrifice; fo is that of
offering Praiſe, Hebr. 13. 15. Theſe I acknowledge have the name of Sa-
crifices under the Gospel, but there is no man doubteth, that they are
improperly and onely by way of Allufion fo called: For as a Sacrifice is
a Holy thing offered up to the Lord, fo is doing Good, devoting ones
felf to Gods Service, and offering Praife to God, holy things alfo, and
To metaphorically called Sacrifices; but in thefe Performances, there is
no flaying, or fhedding of Blood, or making Attonement for fin, which
were neceffary to ſpeak them proper Sacrifices. Thus much ſhall fuffice
for the clearing up of the third and laft part of the firſt Propofition,
which now I conceive I have fufficiently proved, That Chrift crucified,
is the onely divine and proper Sacrifice of the Gospel.
The
Serm.XXIII.
791
proper Gospel Sacrifice.
The Second Propofition,
That this Sacrifice is but of one kind.
Such is part of the meaning of the Apoſtle in the Text, when he faith,
But this man when he had offered one Sacrifice; he means not one only in
number, but as to the kind; of this latter I fhall now ſpeak.
It is well known that the Sacrifices of the Law were of divers kinds
of Beafts, as Bulls, Goats, Lambs; and of Birds, as Turtle-doves and
young Pidgeons. But the Sacrifice of the Goſpel is but of one kind,
which is the Blood of Jefus, which through the Eternal Spirit was offered
up to God.
But it may be asked, Why the Sacrifices of the Law were of divers
forts, fince they were to fhadow forth the Goſpel Sacrifice, which was
to be but of one fort or kind?
I answer, It might be for this Reaſon : Becauſe that the Goſpel Sacrifice
was to be of that abfolute Perfection, both as to its Matter as well as
Ends, that no one kind of Legal Sacrifice could fully reprefent; and
therefore it was, that feveral forts of Creatures that had very different
qualities, were elected and appointed by God, to typifie out by parts,
what was fummarily comprehended in that one Sacrifice of Chrift. As
when God appointed the Bull for the Sacrifice, fince that Creature hath
an excellency of ftrength fuperiour to any other Beaft of the Field, it
might be to fhadow forth the very great ability of our Lord Jefus for
this undertaking. Then again, there was choyce made of another fort
of Creature, which had not that eminency of Strength as the Bull, but
was fuperiour in Meeknefs and Innocency; fuch was the Lamb, to fet
forth that remarkable Meeknefs and Innocency of our Saviour in the fa-
crificing of himſelf, of whom the Prophet faith, He was led like a Lamb,
to the ſlaughter, and as a Sheep before the shearers was he dumb, he open-
ed not his mouth. So alfo was the Goat called out for a Sacrifice, not fo
much to fignifie any Quality of Chriſts own Perfon, but rather the Na-
ture and Qualities of thofe Perfons in whofe ftead he dyed, which were
Sinners; for as the Goat is noted to be a Beaft of a very luftfull nature,
and of as ill a favour, fuch alfo are finners, full of ſtrong and loathfome
lufts, of a very ill favour in the Noftrils of the Holy God. Now Chrift
being to reprefent the Perfons of fuch in whofe ftead he dyed, was
therefore typified forth by this Sacrifice of a Goat: To adde to thefe,
there was alſo facrificed Turtle-doves and young Pidgeons; now this
is obfervable of this fort of Birds, that there are no Birds fuperiour to
them in Love and Faithfulneſs to their Mates; by which might be fha-
dowed forth the incomparable Love and Faithfulneſs of Jeſus Chriſt to his
Church, whom he loved, and bought with his own Blood: Never was
Turtle-dove fo tender of, and faithfull to His Mate, as Chrift hath been
ard is to his Church. So that all the qualities of thoſe ſeveral forts of -
Mmmm 2
Legal
Į
1
792
Christ crucified the onely
Serm.XXIII.
み
​Legal Sacrifices meeting in our one Sacrifice Chrift, they were fit in
conjunction to be his Type, and did more compleatly difplay the Na-
-ture of his Sacrifice, than if but any one of them had been appointed for
that uſe. And this I conceive is the Reaſon why the Sacrifices of the
Law were of divers forts, and yet they were all but the Type of one
fingle Sacrifice of the Gofpel. Thus have I briefly illuftrated the fecond
Propofition.
The Third Propofition.
That this one Sacrifice of Christ was but once offered.
1
This is clear to them that confult thefe following Scriptures: Rom.
6. 10. He dyed unto fin once. Hebr. 7.27. He needeth not to offer up
facrifices, firft for his own fins, and then, for the Peoples; but this he
did once, when he offered up hin felf. Heb. 9,26. But now once in the
end of the world bath he appeared, to put away fin by the facrifice of
himſelf. Verſ. 28. So Chrift was once offered to bear the fins of many.
Heb. 10. 10. By the which will we are fanctified, through the offering
of the Body of Chrift, once for all. 1 Pet. 3. 18. For Chrift hath once
Suffered for fins, the just for the unjust. Now certainly, the Holy Ghoſt
would never have layd fuch an Emphaſis upon the fingularity or One-
nefs of Chriſts Sacrifice, as apparently he doth in thofe Scriptures. now
named, were it not for very good and very great Reaſon, and what is
that but to fignifie, that this one Sacrifice, once offered, was every
way compleat, and fufficient for the full obtaining of all the Ends of a
Sacrifice.
That this Sacrifice once offered, was fufficient, I prove these three
wayes.
Firſt, Becauſe it was as often as God required. This commandment
(faith our Lord) have I received of my Father, that I should lay down
my life for my sheep, and take it again, Joh. 10. 15, 18. Hence it is
certain, that his Father would have him lay it down once, and then to
take it again: But was it his intent he ſhould take again to lay it down
again? not fo; for then, fince he hath not yet come to die again, it
would be our duty to expect him a fecond time to die for us; but this
we expect not, indeed he will come a fecond time, but (as the Apoſtle
faith) without fin; that is, not to bear again the puniſhment of fin, as
he did in his once dying: but then he will come to falvation; that is, to
perfect that falvation to his Saints, for whom he purchaſed it by his once
dying. But our Saviour puts us out of doubt in this particular, inafinuch
as he hath told us, he will die no more, Rev. 1. 18. I was dead, but I
am now he that liveth, and behold I live for cvermore; which he could
not have faid, but that he knows, that his Father requires no more deaths
at his hand than what he eath already payd.
Secondly, This once was fufficient, becauſe it was as much as the Law
required.
Serm.XXIII,
793
proper Gospel Sacrifice.
1
;
required. The Law was to Adam, That if thou eatest of the forbidden
Tree, thou shalt die the death threatned, was but once to be executed
and therefore Chrift being the finners Surety, could not be bound to
pay more than the finners debt, this is clearly and fully afferted by the
Apoſtle, Heb. 9.27. As it is appointed (that is, by the Law) unto men,
once to die, and after this to judgement; fo Christ was once offered to
bear the fins of many; that is, Chrift was once facrificed to take off that
Curfe of once dying, that by the Law was threatned to the finner. The
Law being thus compleatly fatisfied by Chrifts thus once dying, it was
a very needleſs matter upon this account for Chrift to die a fecond
time.
Thirdly, Chriſts dying once was fufficient, becauſe it was as much as
the Sinner needed.
This will be beſt underſtood, if we take an Account of the finners
wants.
(1) It is evident, that by fin the Holy God was provoked to Anger,
and therefore the finner wanted a Reconciliation, which this one Sacri-
fice once offered hath procured, Ephef. 2. 16. Chrift bath reconciled both
(that is, Jew and Gentile) unto God in one body, by the Crefs; that is,
he (by his once offering up himſelf in Sacrifice to God) hath made the
believing finners peace with God, whether he be Jew or Gentile.
(2) Again, the finner hath forfeited his Life to the Justice of God, by
fin; anfwerably, Chrift by his once dying hath difcharged the Law of
Death, and procured for the Believer a glorious Refurrection to an Eter-
nal Life.
(3) Again, fin had blinded and hardned the finners, Mind and Con-
fcience, as to the things of God, fo that he became fo utterly unable to
help himſelf, that he neither knew the Law of God, or if he had known
it, he was not able to ſubmit himſelf to that Law, being at enmity there-
to. But Chrift by his one Sacrifice once offered, procured a new, gra-
cious and everlaſting Covenant, one of the principal Promiſes whereof
is, That God will put his Laws in their Minds, and write them in their
Hearts, Heb. 8. 9. that is, he will fo enlighten their minds, and fanctifie
their hearts, as that they ſhall not onely know, but readily obey him in
whatever he commandeth: Now this Covenant and this Promiſe, is the
Purchaſe of this one Sacrifice once offered.
(4) Laftly, Sin had got into the finners Confcience, and fo fired it with
the flaſhes of Guilt, and allarum'd it with the Threatnings of the Law, and
fo affrighted it with the wrath of God, that the poor finner could find ro
eafe or quiet: But this once offered Sacrifice hath fo purged the Conſcience
from dead works, (Heb. 9.14.) that the Soul finds it felf at eaſe, that it can
ferve the Lord without diftraction: For being fully perfwaded (that, fin
being pardoned, and God at peace through this blood) that it fhall never
fall under Condemnation, it hears no more of the boyſterous ſtorms of the
Law and Confcience, but enjoyes a great Calm all its dayes.
Now
',
794
Serm. XXIII.
Christ crucified the onely
}
1
!
}
Now if Chrifts once offered Sacrifice hath both fatisfied God, anfwer-
ed the Law, and every way ſupplyed the finners lacks, it cannot be
imagined, what room fhould be left for a repetition of the fame Sacrifice.
And therefore, being we are affured, that Chriſt was to do nothing imper-
tinent and in vain, we are upon the fame ground affured, That he was to
be facrificed but once; which is the third Propofition.
The Fourth Propofition.
That this Sacrifice of Christ once offered, was fo perfectly efficacious,
as to take away fins fully and for ever.
This Propofition is clearly contained in the Text: For when it is faid,
This man after he had offered one Sacrifice for fins for ever, the words
[for ever] are certainly to be referred to the Efficacy of this one Sa-
crifice once offered; for it there ſtands oppoſed to the inefficacy of the
Legal Sacrifices, of which he had faid verf. 11. they can never take away
fina; the meaning is, That what all the forts of Sacrifices often offered
under the Law, could never doe, that this one Sacrifice of Chrift once
offered under the Gofpel, hath done perfectly to the Believer; that is,
hath not left one fin unpardoned, but hath taken away every fin ever-
laſtingly.
1. I fay firft, it was fo efficacious as to take away all fins to the true
Believer, fully and compleatly; nor can the Apoſtle, Rom. 8. 33, 34.
mean any thing lefs, when he faith, who fhall lay any thing to the charge
of Gods Elect? It is God that justifieth, who is he that condemneth?
It is Chrift that dyed. Certainly, if there is no Judge to be found in
Heaven or Earth that can juſtly condemn the Believer, then there is no
Sin that the Believer ftands guilty of, but all muſt be pardoned: For was
there but one fin unpardoned, there would be found Judges enow to
condemn him. But whence is it that the Believer becomes fo fecure?
The Apoſtle tells you the Reaſon, and that is, Chrift bath dyed. Again,
this may farther be confirmed from Acts 13. 38, 39. Be it known unto
you therefore, Brethren, that through this man is preached unto you the
forgiveness of fins, and by him all that believe, are justified from all
things (that is all fins) from which ye could not be juftified by the Law
of Mofes: The meaning is, That through the Death of Chrift is preach-
ed the Remiffion of all fins, from which ye could not be freed by all the
Sacrifices of the Law of Mofes; what thofe Sacrifices could not doe, that
the one Sacrifice of Chrift once offered, hath done fully.
And not onely fo, for as his one Sacrifice once offered, took away or
procured the pardon of all fins to the Believer, fo it took them away
for ever. This it hath done by procuring the fecond Covenant, which
hath this Promife, Heb. 8. 12. I will be mercifull to their unrighteouf
nefs, and their fins and iniquities I will remember no more: To remem-
ber them no more, is as much as if it had been faid, They fhall be ever-
laftingly
Serm.XXIII.
793
proper Goſpel Sacrifice.
laftingly forgiven, fo that not one of them fhall ever rife up to the Con-
demnation of the Believer. The Conclufion is this, That if all fins are
eternally pardoned to the Believer, upon the Merit of this one Sacrifice
once offered,then is this Sacrifice a moſt compleat and efficacious Sacrifice,
nor doth the Believer ſtand in need of any other Sacrifice, no nor of the
repetition of this very fame Sacrifice, which is the fourth Propofition,
and is now (I conceive) fully proved.
Having thus cleerly and briefly confirmed the Proteftant Doctrine con-
cerning that great Article of the proper Gofpel Expiatory Sacrifice,
which doth highly concern every Sinner to underſtand, without which
it is impoffible for him to know how or which way he may attain to the
Remiffion of his Sins, and the Salvation of his Soul: I come now at length
to take a view of the Romish Doctrine, concerning their vain, imperti-
nent, blafphemous and idolatrous Sacrifice of the Mafs. I call it vain
and impertinent, becauſe by the one Sacrifice of Chriſt once offered on
the Crofs, God is fufficiently fatisfied, and the Sinner fufficiently fecured:
To what end then ferves their pretended Sacrifice of the Mafs? I call it
blafphemous, becaufe fo derogatory to the Sacrifice of Christ, as if Chrifts
Death on the Crofs was not fufficient without the Auxiliary of the Mafs
to make an Attonement for fin, and fave the finner. I call it Idolatrous,
- becauſe they have made it a meer Idol, not onely worſhipping and ado-
ring Sacramental Bread and Wine as their true Saviour, but in truſting.
therein for falvation as in Chriſt himſelf, than the which there was never
any thing invented by the Devil himſelf, that was more Idolatrous.
But before I fhall give you my Arguments againſt this Popish Do-
Atrine of the Mafs's being a proper Sacrifice, fince I write principally.
for the information and eſtabliſhment of our weaker Brethren, I fhall firſt
tell you
what is meant by the Mafs, the Doctrine whereof thofe cruel
bloody Papiſts have formerly endeavoured to impofe on the Faith of your
Fore-fathers, with Racks, Priſons, Iron Fetters, cruel Mockings, Faggots
and Fire, and which affuredly they would by the fame methods of favage-
neſs, inſtead of Arguments, endeavour to impofe on you, if ever the Lord
ſhould be pleaſed to give you up into their hands for tryal, which the good
Lord in mercy prevent.
Know then, that what we Proteftants call (according to Scripture)
the Lords Supper, that the Papiſts (according to the Tradition of men) call
the Mafs.
But this is not all, for we differ from them not onely in the Name, but
in the Explication of the Nature of the thing it felf, as thus:
We Proteftants hold, that in the Lords Supper after Confecration,
there remains real Bread, and real Wine. But the Papiſts believe, that
after the Confecration, or after the Priest hath pronounced theſe words,
This is my Body, and This is the New Teftament in my Blood, &c. that:
the Bread and Wine are by a certain Miracle tranſubſtantiated into the
very fame fleſh and blood wherein Chrift fuffered on the Croſs.
Again,
796
Serm. XXIII.
The Popish Maffe no
1
Again, we Proteftants believe, that this Sacramental Supper of Bread
and Wine, is a figure of the real Sacrifice of Christ crucified, appointed
by Chriſt for the remembrance thereof, aud fo we doubt not to call it a
figurative Metaphorical Sacrifice. But this will not fatisfie the Pap:fts, for
they believe, that this Bread and Wine is fo changed into the very fame
Body of Chriſt which was nailed to the Crofs, and into that very Blood
that he there fhed, and that confequently it is a real proper and true Ex-
piatory Sacrifice for our fins, as that of Chrift crucified on the Crofs;
which is certainly the meaning of the Conncil of Trent, in thoſe words of
the Decree concerning this point. Speaking of the Mafs, fay they, Cujus
Oblatione Deum effe placatum, & pœnitentiæ donum concedere, & peccata
omnia demittere: i.e. That upon the offering of the Mafs, God is pacified,
and Repentance, and Remiffion of fins given. And what can be faid more
of the Vertue and Efficacy of Chrift himſelf crucified?
In the next place, we Proteftants believe, that in the receiving this
Supper, as with our Bodies we eat real Bread, and drink real Wine, fo
our Souls by Faith do feed upon the real Body and Blood of Chrift, that
was once offered in Sacrifice for the reconciling us to God, for the Re-
miſſion of fins, and the Salvation of our Souls, which benefits we by
Faith apply to our felves, for which we blefs and praiſe Ood, who hath
graciouſly, beſtowed them on us, for the merits fake of that one Sacrifice
of Chriſt once offered. But the Papists believe, that not onely their Souls.
by Faith, but likewife the mouths of their Bodies, do eat and drink in the
Maſs, the very Body and Blood of Chrift, as really as if they had eat him
off from the Crofs, or drunk in his Blood as it iffued out of his pierced
hands, feet and fide. In a word, the Papifts have turned the Lords Sup-
per into an abominable Idol, and take the Bread and Wine to be the true
and real Redeemer of the World, and do as devoutly worship and adore
it, as we do the God-man Jefus now at the right hand of the Majefty on
high; which is Idolatry with a witneſs.
Having now fhewed you what the Romish Mafs is, I now come to lay
down thofe Arguments which I fhall draw from the precedent difcourfe,
by which I will prove, that this Mafs is no proper Goſpel Expiatory Sa-
crifice, which the Romish Church believes it to be.
The general Argument is this:
If the one Sacrifice of Christ crucified, once offered on the Crofs, is
the onely divine and proper Sacrifice of the Gospel, as I have proved,
then the Mafs is no divine proper Gofpel Sacrifice.
The Reafon of the confequence is this, becauſe the Mafs is another
thing, of a very different nature from that of Chriſt crucified; and there-
fore being not the very fame thing, it cannot be the very fame Sacrifice;
and if it be not the very fame, it cannot be a proper Goſpel Sacrifice,
becauſe that onely (as I have proved) is the onely proper Gofpel Sa-
crifice. This is fo evident, that I fee no poffibility of evading the force
´of its Reaſon.
2
That
Serm. XXIII.
797
proper Gospel Sacrifice.
That then which remains to be proved, is this, That the Mafs is nɛt
the very fame thing, and of the fame nature with that of Chrift cruci-
fied, and therefore cannot be the fame Sacrifice..
In this very point lies the very heart and life of the Controverfie be-
twixt us and them, as is evident from the words of the Decree of the L15 6.pa. 465.
H&. Concili,
Trent Council, which are theſe: Idem ille Chriftus in hoc Miſſe Sacri-
ficio incruentè immolatur, qui in arâ crucis cruentè fefe obtulit, uná
eadémque exiftente hoftia, eo qui nunc Sacerdotum minifterio offert, ci
qui feipfum tunc in cruce obtulit, fola offerendi diverfa. The meaning
whereof in fhort is this: That there is no real difference betwixt the
Sacrifice of Chrift on the Crofs, and Chrift in the Mafs; it is the very
fame in both, onely differing in the Rofon of Offering; for in the Crof
he offered himſelf immediately, in the Mafs he offers himſelf by the Mi
niftry of his under-Prieſts.
So then, fince the whole controverfie lies on this one point, all my Ar
guments fhall be level'd againſt this their ſtrong hold.
This then I fhall prove, That the Mafs is not properly the very
fame Sacrifice with that of Chrift crucified on the Crofs.
felf
I Arg. The Mafs cannot be the fame Sacrifice with that of Christ on
the Crofs, becauſe Chrift crucified was a Sacrifice of Gods appointment,
and fo Divine, which I proved in the firſt Propofition; but fo is not the
Mafs, for God never appointed it for a Sacrifice, therefore it cannot be
the very fame: for were it the very fame facrifice, and yet never ap-
pointed of God to be a facrifice, as Chrift crucified was, then one and
the fame Sacrifice might be appointed of God, and yet not appointed of
God, which is a contradiction. That the Mafs, which we call the Lords
Supper, was appointed by the Lord Jefus, for the remembrance of that
one Sacrifice once offered on the Crofs, I deny not. Nor do I deny,
that the Maſs is a proper Sacrifice by the Authority of Humane Tra-
dition; a like Authority to that of the Pharifees, by which they would
not eat except they washed, or by which they thought it lawfull to be
cruel to their Parents, in not relieving their wants, under pretext of
their Corban: But I deny it to be a Sacrifice by any Authority from
God, or his Son Jefus: This was ingenuouſly confeffed by Atardes Lu-
fitanus one of the Trent-Council, who yet was ftout enough in his be
lief of its being a Sacrifice by Apoſtolical Tradition, as he fayes, Pro
certo concludendum, Doltrinam eam Apoftolicam effe Traditionem; this
I mention to fhew he was a Papift. "But (faith he) whoever goes about
"to prove it fuch from Scripture, doth but as it were goe about to build Lib.6. pa.444.
"Caitles in the Aire. His words are, Verum autem hoc folidum Argu- Tident.
mentum debilitari ab his, qui aëria fibi ftruunt, è facra Scriptura id
elicere fruftrà conantibus, quod nufquam ibi reperitur, atque adverfariis
veritatis calumnia violanda anfam præbentibus, dum rident eos arena
laxâ ac inſtabili ædificare. So far he. I know hereby he diſguſted the
Council, but that's nothing to me, fo long as he ſpeaks words of fober-
Nana
neſs,
Hiftor. Concil.
}}
798
The Popish Maffe no
Serm. XXIII.
་
*
nefs, I value him not a jot the leſs, nor his teftimony. But have they any
Scripture wherein the Maſs is directly called a Sacrifice? No; they pre-
tend not thereto : but they fay there are many places of Scripture from
whence it may be directly gathered, the examination whereof I fhall
referre to the conclufion, for it were too long a buſineſs to ſpeak to them:
all in this place. At prefent I conclude, that if they have no ground from.
Scripture to conclude it a Sacrifice, that then they have no ground to
believe it fuch by Divine Authority; but fuch ground we have to be-
lieve that of Christ crucified to be a Sacrifice, therefore they are not
the very fame Sacrifice; at leaft they have no ground to believe fo: But
as I faid, for the proof of its having no Divine Authority for its being a.
Sacrifice, I referre to the clofe. .
2 Arg. The Maſs cannot be the fame Sacrifice with that of Chriſt
crucified at Ferufalem, becaufe Christ there crucified was a proper Sa-
crifice, as I have proved in the firſt Propofition; but the Mafs cannot be
a proper facrifice, therefore it is not the fame, and fo no Goſpel ſacrifice
the reafon of the confequence is this, that if the Mafs is an improper fa-
crifice, and Chriſt crucified a proper facrifice, and yet the Mafs and Chriſt
crucified were one and the fame facrifice, then the one and the fame fa-
crifice of the Goſpel would be both a proper and an improper facrifice,
which is a contradiction. That the Maſs (if it be a Sacrifice) is not a.
proper facrifice, I prove by theſe four following Arguments.
1
(Arg. 1.) A proper Expiatory Sacrifice hath this property, it confiits
of fome living creature flain, and its blood fhed and offered up unto God.
But the Mafs confits of no living creature flain, and its blood fhed and
offered up to God. The former I have proved in the first Propofition::
The latter I prove from the Papiſts own confeffion. For they fay not, that
Chrift is flain, and his blood fhed in the Mafs: and therefore in the fore--
quoted Article of the Council of Trent, they fay, that in the Mafs, Chri-
ftus incruente immolatur, that is, they acknowledge the Mafs is a facri-
fice without blood. Which is abfurd in the nature of the thing; for we
may as well conceive of a Fire without heat, as a facrifice without blood,
for as heat is of the Effence of fire, fo is blood of an Expiatory Sacrifice:
Befide, it is flatly contradictory to that faying of the Apoſtle, applyed by
him both to the Expiatory facrifices of the Law, and that alſo of the
Goſpel; of both which he faith, Without Shedding of blood there is no
remiſſion, Heb. 9. 22. Yea, fay the Papiſts, but there is, in contradiction,
to the Apoſtle, for the Mafs is a facrifice Expiatory of fin; and yet there-
in there is no Remiffion. This is the firft.
(Arg 2.) The Mafs can be no proper Expiatory facrifice, becauſe it
wants the fecond Property of fuch a facrifice, which is this, that
fuch facrifice takes away fin, and if it be a proper Goſpel facrifice, it
every
takes away fin by vertue of its merit. But the Mafs is no fuch facrifice
that takes away fin: The former I have proved in the firſt Propofition.
The latter I thus prove: The Mafs is not a Goſpel facrifice expiatory
2
•
of
Serm. XXIII.
799
proper Gospel Sacrifice.
t
of fin, becaufe, if Chrift hath by his one facrifice, once offered, taken
away fin fully and everlaſtingly (as I have proved;) then is there no fin
remaining for the Mafs to expiate. Sin as to the Curfe is the finners Debt,
Chrift hath payd that debt, in his being once offered, to the utmoſt far-
thing; for thereby, as I have proved, God was fatisfied, the Law dif-
charged, and the finner perfectly relieved: fo then, if there is no fin left
for the Mafs to expiate, it's impoffible that God (that appoints nothing
in vain) fhould appoint the Mafs as a facrifice to no purpoſe. And there-
fore I fay,it is no proper facrifice.
1
(Arg. 3.) The Mafs can be no proper Gofpel facrifice, becauſe it
hath no Prieft affigned of God to offer it. The reafon of this confequence
is, becauſe as I have proved in the firft Propofition, that both the Legal
and alſo the Evangelical facrifice was by Gods fpecial appointment to be
offered by a Prieft and none elfe. But the Mafs hath no Divinely ap-
pointed Prieft to offer it as a facrifice; which is thus proved. If the Maſs
hath any Priest appointed of God to offer it as a proper facrifice, this
Prieſt muſt either be the High-prieft, which is onely Jefus Chrift, or
fome other inferiour Prieſts, delegated by Jefus Chrift as his fubftitutes:
But the Lord Jefus doth not offer the Maſs in facrifice here on Earth, in
his own perfon, for he is in Heaven, and the Mafs is offered on Earth;
nor indeed do the Papiſts fay fo much; for their belief is, that Chriſt of
fers himself now in the Mafs, Sacerdotum Minifterio, by the delegati
tion of his Prieſts on Earth. But this cannot be true, for thefe Rea-
fons.
First, Because there is not fo much as the name of Priest throughout
the New Teſtament, given to any fuch fubordinate Officer of Chrifts
Church. We read indeed of Apoſtles, Evangelifts, Paftors, Teachers,
Elders, Presbyters, but not of Priefts: and this indeed the Jefuite Lo-
rinus confeffeth, in Acts 14. 22. de Sacerdote. Ab hoc abftinet Novum
Teftamentum, ut magis proprio antiqui Legis Sacrificii, concedo, i. e. I
the New Teſtament abftains from the word Prieſt, as more pro-
grant,
per to the ancient Sacrifice of the Law. Indeed the Apoſtle Peter calls
the body of the Church a holy Priesthood, to offer up ſpiritual Sacrifices,
as prayers and prayfes, and themſelves unto God, which are all impro-
per Sacrifices, and fo is their Prieſthood improper alfo; but of any
proper inferiour Prieſt, we read not fo much as of the Name (as I faid)
in the New Teſtament.
Secondly, Chrift hath appointed no fuch inferiour Prieſt to offer him
up as a proper Sacrifice in the Mafs, becauſe there is no ſuch thing given
in Commiffion by Jefus Chrift to any Officers on Earth, to offer up a
proper Sacrifice. Indeed we read, Chrift fent them to teach and bap-
tize, to feed the flock, and to rule and govern them in the Lord, &c.
but not a word of offering up any proper facrifice. Some indeed of the
Papifts urge, Hoc facite, Do this in remembrance of me, for to war-
rant them herein, but others of them are aſhamed of fuch an Interpre-
Nnnn 2
tation,
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Serm. XXIII•
-
The Popish Maffe no
!
t
1
;
tation, as I ſhall fhew afterwards. But if (boc facite,) Do this, is as
much as, Sacrifice this in remembrance of me, then all to whom Chriſt
faid Do this, must be underſtood to lie under the Command of facrificing
this, and fo inſtead of making fome Pricfts, we ſhould make the whole
Church proper Priefts, for they are all bound to eat and drink the Sa-
cramental Body and Blood of Chrift, in remembrance of him: but I know
they are not willing to make their Priesthood fo common.
But yet again, there can be no inferiour proper Priefts defigned by
God to offer up a proper Sacrifice under the Gofpel; for if there be,
they muſt be either after the Order of Levi, or of Melchifedec. Not
after the Order of Levi, for that is no Evangelical, but the Legal Prieſt-
hood; nor after the Order of Melchifedec, for that only is appropriate to
the perfon of our Lord Jefus, Heb.7.3. And if any inferiour Church Offi-
cers fhall prefume to affume to themſelves a Priesthood after that Or
der, it is but reaſonable (upon demand) that they should fhew us, that
they have the qualifications of that Order, which are reckoned there by
the Apoſtle, as he muſt be fuch an one who is a King as well as Prieft,
verf. 1. then he must be without Father, without Mother, without
defcent, having neither beginning of dayes, nor end of life, made like
unto the Son of God, and who abideth a Prieſt continually: Such a one
indeed is Jefus Chrift, but ſhew us fuch another on Earth, and we will
believe him to be of this Order; but untill then, we will be excuſed from
believing any fuch inferiour Priefts after that Order; and if there be
none fuch, then is there no fuch proper Goſpel Prieft; and if there be
no fuch proper Gofpel Prieft, then is there no proper Gofpel Sacrifice
for fuch to offer.
}
The Papifts much deceive themſelves, to think that the Gofpel Mini-
fters execute this our Melchifedec's Priesthood on earth; for as Mel-
chifedec the Type had no fucceffor or delegate to officiate in his room,
fo neither hath Chrift in this great Act of his Priefthcod, which lies in
offering up of a proper facrifice. And indeed, to what purpoſe ſhould he
have any fucceffor in this act of his Office, fince his one facrifice once
offered, hath been fufficient to pardon the fins of the whole world, upon...
their Repentance, and Faith in him; and fince he is now ever living in
the Holy of Holies, as our High-prieft, to make interceffion through that
fame blood for us?
From what hath been faid, it is evident, that under the Goſpel Dif-
penfation there is no man or men whatever, appointed by Chrift as pro-
per Priefts, therefore there is no proper facrifice on Earth to be offered,
and confequently the Mafs is no fuch facrifice; for certainly, if he had
ordained fuch a facrifice, he would not have been unmindfull of ordain-
ing a proper Prieft for its Oblation.
(Arg. 4.) The Mafs can be no proper Sacrifice Expiatory of fin, be-
cauſe it is not of a fweet-fmelling favour unto God, which (I have proved)
is a property of every facrifice rightly offered..
That
Serm. XXIII.
for
proper Gospel Sacrifice.
$
That the Maſs is not of a ſweet-fmelling favour unto God, I prove,
First, Because it derogates from the All-fufficiency and Perfection of
Chrift's one Sacrifice once offered on the Crofs, as if that without the
Maſs could not expiate fin, and fave the believing finner; fuch a Dero-
gation as this is blafphemy againſt the Sacrifice of the Son of God, ma-
king it lefs perfect and efficacious than indeed it is: But a blafphemous
facrifice is not of a ſweet favour unto God, therefore the Maſs is no pro
per facrifice.
Secondly, The Mafs is an Idolatrous facrifice, therefore no proper fa-
crifice of Gods appointing, as being not of a fweet-finelling favour unto
God. That it is Idolatrous, is evident; for what elfe is making a piece
of Bread and a Cup of Wine the Redeemer of the World, and relying
upon the Oblation thereof unto God, as upon the Redeemer of the
World, for Life and Salvation. Such Idolatry as this is fo far from being
of a fweet favour unto God, that it is as all other Idolatry an abomina-
tion to him.
I know their reply is, But if this Eread and Wine be truely the Son
of God, then is it no Idolatry: which is as good an Answer as if the Hea
then condemned for worshipping a Stock or a Stone, fhould reply, But
if this Stock or Stone be really and truely God, then are we no Idola-
ters. But fay the Papifts, their Caufe and ours is different; for when
they ſuppoſe their Stock or Stone to be truely God, they have no Reve-
lation for what they fay; but when we fay this piece of Bread is turned
into God-man, we have a Revelation. Well, and what is this Revela--
tion? Why this: Hoc eft corpus meum, This is my Body. But how if
you are mistaken, (as we confidently believe you are) in taking a Figu
rative Expreffion for a proper Expreffion? Then you are Idolaters with-
out doubt. But what a fad condition are theſe poor men in, in the mean
time, that have nothing to fecure them from damnable Idolatry, but.
the Interpretation of a very ambiguous Text, and I am confident there--
in, that they are miſtaken.
Thus I have finifhed Four Arguments, to prove the Mafs is no proper.
Goſpel Sacrifice.
I return now to fuch fort of farther Arguments, with which I began,
to prove that the Maſs is not the fame Sacrifice with that of Christ cru
cified, which is the only proper Gofpel Sacrifice, and that therefore the
Mafs is no proper Gofpel Sacrifice.
3 Arg. The Mafs is not a Sacrifice of the fame fort or Kind with that
of Chrift crucified, and therefore it cannot be the fame facrifice, and if it.
cannot be the fame, it cannot be a proper facrifice of the Gofpel; for
the proper Goſpel Sacrifice is but one, or of one kind, as I have proved
in the fecond Propofition.
That the Mafs (if it be a Sacrifice, as the Papits fay it is) is a facrifice:
of a different nature or kind from Chrift crucified, I prove thus:
First,,
槐
​803
Serm. XXIII.
The Popish Maffe no
{
ļ
First, Becauſe the Sacrifice of Chrift on the Crofs, was the Sacrifice.
of that very Body that was born of a Virgin (and not of a piece of
Bread) by the overfhadowing of the Holy Ghoft; but the Mafs (by the
Papiſts own. Confeffion) is the Body of Chriſt made of a piece of Bread,
not born of a Virgin, by the confecrating words of a Prieſt, and not by
the overshadowing of the Holy Ghoft: Now is it poffible that one and
the fame body can be born of a Virgin, and not made of a piece of Bread,
and yet be made of a piece of Bread, and not born of a Virgin; or that
one and the fame body can be begotten by the the overfhadowing of the
Holy Ghoſt, without any confecrating words of a Prieſt, and yet be
produced by the confecrating words of a Prieſt, and without that fame
overſhadowing of the Holy Ghoſt, by which he firſt received his body?
Is it not a contradiction?
Again, The Body of Chrift facrificed on the Crofs had blood, and
blood which was fhed; but the body of Chriſt in the Maffe ſheds no blood,
by the Papiſts own Confeffion: For they fay the Maſs is Sacrificium in-
cruentum, an unbloody Sacrifice; now can a bloody Sacrifice and an un-
bloody Sacrifice be the very fame, or of the very fame kind?
Once more, The Body of Chrift facrificed on the Crofs, had the ſhape
and proportion of a Man, it was a Body that had head, hands, fides, feet,
at their due diſtances as other humane bodies have. But in the Maffe
there is no fuch Body of Chrift, in a like ſhape and proportion; for the
Maffe is a Wafer about the bigness of a fhilling, that is not capable of
any fuch dimenfions, fhape or proportion, that belong to an humane bo-
dy. This doth fo puzzle them, that it is a wonder to fee into what con-
fufions they run, when they are put upon explaining how the body of
Chriſt, with his humane dimenfions and proportions, can be contained in
fo fmall a thing as a Wafer. Some fay, it is there with diſtinction of
parts as it hung on the Crofs: Others think, that is not likely, but they
conceive Chrifts Body is in the Wafer as the Soul in the Body, that is,
Tota in toto, & tota in qualibet parte, that is, the whole Body of Chrift
in the whole Wafer, and the whole body of Chrift in every minute part
of the Wafer and what is this but to make Chrifts Body as a Soul, a
meer Spirit, or elfe to make as inany bodies of Chrift in every Wafer, as
it is divifible into parts, which will be almoft if not altogether infinite.
Others, to mend the matter, fay, that Chrifts Body is in the Wafer after
the nature of other Bodies; that is, it is aliquid quantum, but yet this
quantum is fine modo quantitativo, which is as abfurd as the reft; for
theſe will have Chrifts body there,to be fome long,broad,deep thing; but
yet that it is long without length, and broad without breadth, and deep
without depth; and if this is not to put on a brazen face, and to talk
Non-fence impudently, I know not what is. If any ſhall confider theſe
three differences (to mention no more) betwixt Chrifts Body on the
Croſs, and Chriſts Body in the Maſs (as the Papiſts hold it to be) and
yet will believe it is one and the felf fame body, and the very felf-fame
facri-
←
Serm. XYLIT
XX
proper Goſpel sacrifice.
803
1
facrifice at any real difference; I fee not why they may not be-
lieve the veryeft Impoffibilities, and groffeft Figments that the Mind of
man can poffibly conceive.
But certainly, thofe three differences are fufficient to men in their wits,
to ſpeak the Sacrifice of the Mafs (if it be a Sacrifice, as they would
have it,) to be of a very different kind from that of Chriſt on the Croſs,
and confequently to be no true, proper Gofpel Sacrifice; becauſe (as I
have proved) the true proper Goſpel Sacrifice is but of one kind. I
would clear up this by a fuppofition of a like cafe. Suppoſe fome per-
fóns pretending to fome great and infallible knowledge in the Mysteries
of Nature, fhould fhew us a little, white, round thing like an half-peny
Ball (for I will put that inſtead of the little round Popiſh Wafer) and
fhould with as great confidence endeavour to impofe upon our Under-
ftandings, as the Papilts do on our Faith, that this little round white
thing is a Man, and that it hath fleſh, blood and bones, with all the di-
ſtinct members of a Man. Upon this, we examining the thing as far as
our Senſes and Reafon can judge, we find it looks like a Ball, the cover
upon the touch feels like Leather, the infide feems to our feeling, as if
it were ftuft with hair or faw-duft, withall, it hath the lightneſs and eve-
ry other quality of a Ball. Certainly, if thefe Impoftors ſhould be able
by their confidence fo far to prevail, as to perfwade us that it is a man,
yet furely, we ſhould fay, if it be a man, it is another kind of man than
we are. So fay I, ſuppoſe we ſhould grant, that the Popiſh little Wafer
is the Body of Chrift, and a Sacrifice; yet certainly it is another kind of
Body, and a Sacrifice, than that which was offered on the Crofs: And
(as I faid) if it be but admitted to be a Body and a Sacrifice, but of ano--
ther kind, it is certain it cannot be the proper Goſpel Sacrifice, which
I have proved already to be but of one kind, in the fecond Propo».
fition.
►
4 Arg. The Mafs cannot be the fame proper Goſpel Sacrifice with
that of Chrift on the Crofs; becaufe Chrift on the Crofs was facrificed
but once, but the Mafs hath been (by the Papifts own confeffion) offered:
as a Sacrifice above a Myriad of times.
That Chriſt the true proper Goſpel Sacrifice was offered but once, I'
have proved in the third Propofition. That the Mafs hath been, and is
offered a numberlefs number of times, the Papifts will not deny. Now
fee what a contradiction follows: If Chrift crucified, the onely proper
Goſpel facrifice, was and ought to be offered but once, and the Mafs is
the very fame Gofpel proper Sacrifice that is and ought to be offered in-
finite times; then may one and the felf-fame Gofpel facrifice be offered
but one time, and yet infinite times; which is as much as to fay, it is but
once offered, and it is not but once offered.
Nor can they ſhift off this contradiction, by telling us, that Chriſts:
Sacrifice was but once offered with the fhedding of his Blood, but it may
be often offered without fhedding of blood; I fay this will not ferve
them..
804
Sermo XXIII.
The Popish Maffe no
1
J
ce can-
them. Firk, Becaufe a bloody facrifice and an unblood
not be the fame: Nay, Secondly, I fay, that an unbloodyce is a
contradiction in terminis, for there can be no proper facrifice without
theddding of blood. Laftly, I fay it is a diſtinction without any ground-
ed difference, for the Scriptures do own a facrifice of Chrift with the
Thedding of blood, but owns no facrifice of Chrift without fhedding of
blood.
Gen. 14.11.
こ
​5 Arg. The Mafs cannot be the fame Sacrifice with that of Chrift cru-
cified, becauſe Chriſt crucified was a facrifice that expiated fin fully, and
took it away for ever, as I proved in the fourth Propofition. But the
Mafs is not a facrifice of that efficacy, therefore it cannot be really the
fame with that of Chrift crucified. This latter I prove thus: Firſt, Be-
cauſe the Mafs takes away no fin as a Sacrifice; for if Chrift on the Crofs
took away all fin from the Believer everlaſtingly, (as I have proved in
the fourth Propofition, that it hath) then is there no fin left for the facri-
fice of the Mafs to expiate. Secondly, The Mafs doth not take away
fin fully and for ever, for if it did, why is it ſo often repeated as it is
by the Maſs-priests, who like the Prieſts of Levi ftand daily miniftring;
which (as the Apoſtle faith) was an Argument that thofe Levitical Sacri-
fices were weak, and could never take away fin, and by a parity of Rea-
fon, ſo muſt be the Mafs; if it be a Sacrifice, it muſt be a very weak
one that cannot remove fin, and therefore is ſo often repeated by them.
I conclude therefore, that the Mafs is not really the fame facrifice with
that of Chrift crucified, and therefore no proper Gofpel Expiatory Sa-
crifice. And thus I cloſe up my Arguments against the Maffes being a
proper Sacrifice, all of them drawn from Heb. 10. 12. whence I took
the rife of my Arguments, and with which I fhall ſhut them up. But this
man, after he had offered one Sacrifice for fin, for ever, fate down at the
right hand of God.
The Popish Arguments for the Maffes being a proper Gospel
Expiatory Sacrifice, propofed and answered.
Let us now fee what they can fay for themſelves, in the vindication
of the Maffes being a proper Expiatory Sacrifice.
Arg. 1. Their firf Argument is this: Melchifedec was a Type of
Chriſt, but the Bread and Wine Melchifedec brought forth (when he
came out of Sodom to meet Abraham) was a real proper Sacrifice, there-
fore the Bread and Wine in the Mafs, or (as we fay) in the Lords Sup-
per, is a proper facrifice.
Anf. This is wonderfull far fetch'd, but as it is, let us confider it.
I fay then, First, It is but begg d, when they fay, that the Bread and
Wine that Melchifedec brought forth, was a proper Sacrifice, for First,
the Text calls it not fo, nor was it of a nature capableeing a proper
story
Serm. XXIII.
proper Gospel Sacrifice.
805
Expiatory Sacrifice, for that Bread and Wine had neither life to lofe,
nor blood to ſhed, which had been neceffary to conſtitute it fuch a facri-
fice. It is faid indeed Melchifedec brought forth Bread and Wine, but
it is not faid he offered them up or facrificed them: And certainly, to
bring forth Bread and Wine is a phrafe more fuited to an Entertainment,
and fuch moſt likely this was, if we confider the Occafion of his bringing
them forth, which was in his meeting of Abraham returning from the
ſpoyl of the ſpoylers of Sodom, it's likely he brought them forth for the
refreſhment of the tired Victors.
Again, If there had been any fuch myſtery in this Bread and Wine of
Melchifedec, as to typifie out the continuation of our Heavenly Mel-
chifedecs Sacrifice in the Mafs, is it likely that the Apoſtle in his Epiftle
to the Hebrews, when he is defignedly unfolding the Old Teftaments
Types of Chriſt and his Sacrifice, and then alfo when he fingles out Mcl
chifdec as an eminent Type thereof, and fayes much concerning the
Prieſthood of that Melchifedec, and of its likeneſs to that of Chrifts, as
- he doth Heb. 7. I fay, is it likely in that place he would have faid no-
thing of this Bread and Wine, if it had been fuch a confiderable Type
as the Papiſts would make it to be? And yet whoever confults that
place, will not find one iota in it, nor in the whole Epiftle, relating to
this fame Bread and Wine; nor doth Anguftine take any notice thereof
in his Comment on that Text. I conclude therefore, that this Text ferves
them but as a wooden Legge to a lame Caufe, which they ufe for want
of a better.
Arg. 2. There is another Argument they urge to prove the Maſs is a
proper Sacrifice, and it is from Malach. 1. 11. The words are: From
the rifing of the Sun, to the going down of the fame, my Name Jhall be
great among the Gentiles, and in every place Incenfe (they read, but
falfly, a Sacrifice) shall be offered unto my Name for a pure Offering.
Now, fay they, this being a Prophefie of Goſpel times, there muft needs
remain fome Sacrifice with the Chriſtian Church, that may be offered up
in every place, which Sacrifice can be onely underſtood of the Mafs, for
there is ne're another Sacrifice under the Goſpel that can ſtand in com-
petition therewith.
Anf. The Anfwer to this is as eafie as the burning of Hay and Stubbie
for the force of their Argument depends on a falfe reading of the Text;
for it is certain, that the word which they tranflate Sacrifice, ſig-
nifies not Sacrifice but Incenfe, as it is in our English Tranflation. Now
fee the weakneſs of their Argument; Incenſe fhall be offered every where,
therefore the Sacrifice of the Mafs fhall be offered every where, now
who knowes not that Incenſe is no Sacrifice?
But if you ask, what may the Prophet mean by theſe words? I an-
fwer, That by Incenſe he means the Prayers and other ſpiritual Obla-
tions of the Chriſtian Church, but efpecially Prayers, according to that
of Revel. 5. 8. The four and twenty Elders fell down before the Lamb,
0000
having
806
Serm. XXIII.
The Popish Maffe no
!
}
having every one of them Harps and golden Vials, full of Odours, which
are the Prayers of the Saints: By Odours is to be underſtood Incenſe;
which is odoriferous; thereby fignifying how fweet and acceptable the
Prayers of the Saints are to God. Now wherever Chrift hath a Church,
there he hath theſe praying Saints; fo that this Prophefie is exactly ful-
filled therein, without the Maffes being a Sacrifice.
Arg. 3. Their other Argument is this: The Types and Shadowes of
Chrifts Sacrifice, under the Law, were proper Sacrifices, as thofe of
Bulls and Goats, &c. Therefore the Sacrament at the Lords Supper (or
the Mafs as they fay) muft needs be a proper Sacrifice, elfe the Legal
Types will be more excellent than the Evangelical Type or Sacra.
ment.
Anf. I anfwer, this Argument halts down right, both in its Antece-
dent, Confequence, and in the Reafon of the Confequence.
(1.) As to the Antecedent, which ought to have been Univerfal,
which it is not; for all the Old Teſtament types of Chrifts Death, were
not proper Sacrifices, for the Brazen Serpent lift up on a Pole in the
Wilderneſs, was a Type of Chrift crucified, and fo applyed by Chrift
himſelf, Job. 3. 14. But the Brazen Serpent was no proper Sacrifice,
which had no more Life to lay down nor Blood to ſhed than a Brafs Nail
hath, and therefore utterly uncapable of being a proper Sacrifice. Now
(fay I) if but this one Type of the Law might reprefent Chriſt facrificed,
and yet it felf be no proper Sacrifice, by a parity of Reafon may the
Bread and Wine in the Lords Supper be a Shadow of Chrift facrificed,
and yet neither the Bread or Wine be a proper Sacrifice.
(2.) Then for the Confequence, it is as unfound as its fellow, for it
follows not, that becaufe the Types of the Law were proper Sacrifices,
reprefenting the proper Sacrifice of Chrift crucified, therefore the Sa-
craments of the Gospel, fhadowing forth the fame Chrift facrificed, muſt
be proper Sacrifices alfo; becaufe that Baptifm is a Goſpel Sacrament
as well as the Lords Supper, and may-typifie Chriſt waſhing us from
our fins in his blood, and fo be a fhadow of a Sacrifice; and yet I know
none that fay that Baptifm is a proper Sacrifice.
(3.) As for the Reafon of the Confequence, that is very weak alſo,
which is this, that if the Lords Supper be not a proper Sacrifice as well
as the Legal Types, that then there is a greater Excellency in the Legal
Types than in the Gofpel Sacraments; and why fo? Becaufe, fay they,
proper Sacrifices are more excellent than meer commemorative Signs.
To this I fay, the Legal Types compared with the Goſpel Sacraments
fall under a three-fold confideration.
1. If you confider them abfolutely, as to the Nature of the things of
which they confift: The principal Legal Types of Chrift confifted of the
Fleſh and Blood of flain Beafts; under the Gofpel, the Sacraments that
fhadow forth Chrifts Death, and our Benefits thereby, conſiſt of Bread,
Wine and Water. Under this confideration, there is no greater Ex-
cellency
Serm. XXIII.
proper Gospel sacrifice.
80%
!
cellency in theſe Types one above the other, than there is in the Na-
ture of Bread, Wine and Water, above the Flesh and Blood of flain
Beaſts.
2. They may be confidered with refpect to the. Sacrifice of Chrift
crucified, whom they all fhadow forth; and in this refpect they are
equal, for they all were reprefentative of the very fame Chrift cruci-
ficd.
+
3. Laftly, they may be confidered with refpect to the different times,
with the different advantages or diſadvantages that refpect their diffe-
rent Adminiſtrations; as the Law-types being before Chrift was cruci-
fied, or the Gofpel clearly or fully preached, by reafon whereof thofe
Types did more faintly and obfcurely fhadow forth this glorious Sacrifice
of Christ crucified, which the Gofpel Sacraments do more perfpicuouſly
perform, by reafon of that clear Goſpel Light that accompanies them;
and it is upon this account that there is a tranfcendent Excellency in the
Goſpel Sacraments above thofe Legal Types, becauſe hereby is more
fully reprefented the incomparable Love of God to finners in giving his
Son to die for us, and thereby to purchaſe for us that full Remiffion of
fins, and that glorious Eternal Life, with all other Gofpel Priviledges:
So that Goſpel Sacraments cannot but influence our Minds and Hearts
with more Light and Heat, and inravifh our Souls with more Joyes,
than poffibly the dark Types of the Law could doe. I fay therefore,
upon this account it is that the Sacraments of the Gofpel tranſcend the
Sacrifices of the Law, and not as the Papiits idly dream, becauſe the
Sacrament of the Gofpel is a more excellent proper Sacrifice than all the
Sacrifices of the Law. And thus much for anfwer to their third Argu-
ment.
Arg. 4. They have not done yet, in the next place they argue for
the Maffes being a proper Sacrifice from 1 Corinth. 5. 7. The words
are thefe. Purge out the Old Leaven, that ye may be a New Lump, for
even Chrift our Paffeover is facrificed for us; therefore let us keep the
Feaft not with Old Leaven. Hence, fay they, if the Apoſtle in this place
fpeaks of the Feaft of the Mafs, and withall fayes, that therein Chrift
our Paffeover is facrificed for us, then is the Maffe a proper Sacri-
fice.
Anf. To this I reply, Firſt, It cannot be proved clearly, that the
Apoſtle in this Chapter, or thefe Verfes, is fpeaking of the Lords Sup-
per, or Maffe, as the Papifts call it. Or Secondly, if that could be proved,
it follows not, that therefore the Maffe is a proper Sacrifice.
First, It is not certain that the Apoftle fpeaks any thing in this place
of the Lords Supper. For though he mentions a Feaft, yet it is very doubt-
full what kind of Feaft he here means, for it may be onely a metapho-
rical Feaft; and fo Paraus and Dr. Hammond feem to underſtand it;
that is, the continual Jubilee of a Chriſtians Life, which confiſts of the
Delicacies of Sincerity, without all Leaven of Hypocrifie, and of the
0000 2
Peace
808
The Popish Maſſe no
Serm. XXIII.
Peace and Joy that thence do arife, than the which there are no Feafts fo
delicious. Or Secondly, whether by Feaft here he means the Love-
Feaſt, (that carries that title in Scripture, and fo doth not (as I remember)
the Lords Supper, throughout the New Teſtament) which I think pro-
bable; for I find the Apoſtle Jude taking notice of this Love-feaſt, upon
a very like Occafion to that of the Apoſtle in this place to the Corin-
thians, as in Jude 12. The Apoſtle there is complaining of a fort of
men that had crept into the Church, and thereby were admitted to the
Churches Love-feafts, who made no other ufe thereof than to fatisfie
their Luxury, feeding themfelves (as he faith) without fear : Of which
perfons, and of which practice, he faith, Thefe are Spots in your Feafts
of Charity; anfwerably the Apoftle Paul is in this Chapter to the Co-
vinthians, (fpeaking of the incestuous Corinthian) exhorting the Church
to caft him out as old Leaven; and one Reafon is, that they may be able
to keep the Feaſt without fuch old Leaven as this Corinthian, who by
his prefence was likely to leaven others, by a fecret Infufion of that
Principle, that fuch kind of Inceſt (of which he was guilty) was very law-
full, and thereby might endanger others.
>
Having faid thus much, to fhew how very doubtfull it is to underſtand
of what Feaft the Apoſtle there fpeaks. Let us now grant, that by Feaſt
is here meant the Lords Supper, yet it follows not that therefore the
Maſs is a proper Sacrifice, for the meaning of the Apoſtle will be only
this, that fince Chrift our Paffeover hath been facrificed for us, Erdvdr
and thereby hath (according to Ephef. 5. 25, 27.) fanctified a Church to
himſelf, that he might prefent it glorious, not having ſpot or wrinkle, or
any fuch thing, that it might be holy and blameleſs; therefore (faith he)
for this caufe I exhort you to caft out this incestuous Corinthian from
among you, and with him all other Leaven of Malice and Hpocrifie, that
thereby as becoming a Church fanctified by, Chrifts Sacrifice, ye may
keep the Feast of the Lords Supper in a pure and fincere manner, anfwer-
able to theſe holy ends of his being facrificed for you. And what now
I pray, is in all this to prove this Feaft a Sacrifice? for the Text fayes not,
that this Feaft is our Paffeover facrificed for us, but that Chrift is our
Paffeover that hath been facrificed for us, as the Greek word du
Thould be rendred, of which this Feaſt can be but the Commemoration,
according to the Inſtitution, where Chrift faith, doe this in remembrance
of 1 me, and thus much for anſwer to their fourth Argument.
Arg. 5. In the next place let us confider their Argument for the Maffes
being a proper Sacrifice,drawn from the words of the Inftitution. As
firft they fay, when Chrift faid in the Inſtitution, Do this in remembrance
of me, he meant, Sacrificè this: Bellarmine thinks he hath found out a
Lib.1. de Miffa demonftration of the point in the words (Doe this) Certum eft, (faith he)
probari Sacrificium Miffa his verbis (hoc facite ). And why fo I pray?
They tell us, becauſe in fome places the words doe and make are ufed
to fignifie Sacrifice : As Levit. 15. and 1.Kings 18.-23.
cap. 12.
Anf
Serm. XXIII.
809
proper Gospel Sacrifice.
Anf. But how weak and vain a Reaſon is this, to build a demonſtra-
tion upon? That becauſe that in fome places of Scripture where the Con-
text ſpeaks expreffely of facrificing, and the Priefts are commanded to
doe or make the Sacrifice ready; that therefore in this place, (where
the Context ſpeaks not any thing of a Sacrifice, to which (Doe this) in
this place is to be referred) it ſhould fignifie Sacrifice this, is a confe-
quence (I had almoft faid) ridiculous. For if Doe this in this place
maft be taken for Sacrifice this, becauſe Doe this in fome places fignifies
fo much, why must not the fame words in every place where they be
found fignifie the fame, and then fee what abfurdities will follow: As
when Gideon deſtroyed the Altar of Baal, the men of the City faid,
Judges 6.29. Who hath done this? The meaning muſt be, Who hath fa-
crificed this, and fo the pulling down of Baals Altar must be the fame
with facrificing on it. Again when Chriſt faith to Judas, What thou doeft
doe quickly, Chriſt muſt thereby mean, Judas, goe facrifice quickly; as
if Judas his betraying of his Mafter, and felling him for thirty pence,
was a facrificing Act? what can be more abfurd? But what fhould I
ſay any more thereto, this Interpretation is rejected by fome of their
great ones. Eftius the Jefuite faith, by Doe this, the Scripture means not
Sacrifice this; his words are, Quod verbum (Facere) fit idem quod fa-
crificare quomodo nonnulli interpretati funt, prater mentem Scriptura.
And fayes their learned Maldonate, Non quod contendum illud Verbum
(Facite) illo loco idem fignificare quod Sacrificare; as much as if he had
faid, I believe Doe this, fignifies no fuch matter as Sacrifice this. If
then fome of their own acknowledge the weakness of this Argument,
no wonder then if we reject it.
Arg. 6. But they have another Argument from the words of the In-
ftitution, which is this. When Chriſt fayes of the Bread, This is my
Body broken for you; and of the Cup, This is the New Testament in my
blood, fhed for Remiffion of fins; they thence argue, Where there is a
Body broken, and Blood ſhed for remiffion of fins, there is a proper Sa-
crifice; But in the Mafs or Lords Supper there is the breaking of Chriſts:
Body, and the fhedding of his Blood for the remiffion of fins: There-
fore-----
Anf The Papifts themſelves will fave us the labour of anſwering this
Argument, being rightly ſtated, as thus: Where there is a proper break-
ing of a Body, and a proper fhedding of Blood for remiffion of fins,
there is a proper Sacrifice; this is ttue: But in the Mafs there is a pro-
per breaking of bread, and fhedding of blood: This fhould be the Af
fumption, which they themſelves deny; for Suarez the Jefuite denies
any proper breaking of the Body in the Mafs; For, (faith he) breaking
in the proper and ftrict Acceptation, fignifies a dividing of the body into
parts, but there is no fuch divifion of parts in the Mafs. Befides, the
Church of Rome hath left out of her Mafs the word (broken) uſed in the
Inftitution; and Fanfenius a Papiſt gives the Reafon why it is left out,
No
!
810
Serm. XXIII.
The Popish Maffe no
1
A
Ne effet locus abfurda intelligentiæ, quà quis exiftimare poffit verè frangi
corpus Chrifti; that is, leaſt any ſhould abfurdly think, that Chrifts body
could be truely broken. And as to any proper fhedding of blood in the
Eucharift, Bellarmine himſelf diſowns it, faith he, Sanguis Chrifti in
Miffa non reipfa egreditur de corpore. So the Jefuite Cofter: The true
effufion of blood (faith he) which is by feperating it from the Body, was
onely on the Crofs, in Cap. 9. de Sacrificio. And this is as much as any
Proteftant can fay, in diffolving this Argument; for if breaking, and
fhedding of blood in the Supper, is to be taken improperly, then is the
Supper but an improper Figurative Sacrifice, reprefentative of the true
proper facrifice, which we Proteftants grant.
•
Arg. 7. The laſt Argument that (I fhall take notice of,) they urge for
the Mafs its being a proper Sacrifice, is from 1 Corinth. 10. 21. where,
fay they, the Apoſtle is comparing the Table of the Lord with the Altar
of Devils, and the Supper of the Lord with the facrifices of Jewes and
Gentiles; now, fay they, if the Table of the Lord is as the Altars of
Jews and Gentiles, and the Supper of the Lord or Mafs is as the facri-
fices of Jews and Gentiles, then is the Mafs a proper facrifice, becauſe
the facrifices of Jews and Gentiles were proper facrifices.
Anf. First, whereas it is faid, that the Apoſtle here compares the Table
of the Lord with the Altar of Devils, that is falfe; for the comparifon is
made betwixt the Table of the Lord and the Table of Devils; now who
knowes not that there is a great difference betwixt a Table and an Altar,
for on the Table the Worſhippers did eat, on the Altar they did facri-
fice;
and who ever faid that Eating was a facrificing Act? nay the Pa-
piſts themſelves will not dare to fay, that Eating of the Mafs is a proper
facrificing Act, except they have a mind to confecrate all the people
Prieſts, for they all eat of the Mafs, and yet none may lawfully facrifice
but Prieſts.
J
Again, whereas they fay, that the Apoſtle doth here compare the
Lords Supper to the Sacrifices of Jews and Gentiles; this alfo is falſe,
if you confider the Sacrifices of either few or Gentile in the moft proper
and ſtrict acceptation thereof: for the Sacrifices of both the one and the
other ſtrictly taken, was that part of the Beaſt that was offered up unto
God or Devils on the Altar, and not that part which either the Prieſts
or Offering people did feed on upon their Tables; though by an im-
proper way of ſpeaking, thofe parts that were eaten may be called Sa-
crifices, becauſe they were parts of thofe Beafts, fome parts whereof
were truely and properly facrificed on an Altar. That the meaning
therefore of the Apoftle in this place may be cleared, I fhall give you
the plain fence of the Text, and not in my own, but in a Paraphrafe of
Ataides Lufitanus, one of the Council of Treat. Quod Paulus dicit de
participando Sacrificio Judæorum & de mensa Demoniorum, fi accipi-
antur ritus à Deo per Moyfen inftituti, & qui ab Ethnicis inter facri-
ficandum adhibiti, non inde effici Euchariftiam effe Sacrificium. Notum
effe
Serm. XXIII.
81F
proper Goſpel sacrifice.
effe apud Moyfen in facrificiis votivis, totam viltimam fuiffe exhibitam
Deo, atque unam partem ejus igni abfumptum, que erat Sacrificium;
ex eo quod erat reliquum, partem fuiffe Sacerdotis, & alterum partem
offerentis, utrumque partem fuam comediffe quicum ipfi collibitum effet;
neque id vocatum facrificare, fed facrificatum participare: Idipfum
Ethnicos imitatos, etiam partem eam, qua in Altari noti abfumebatar
à nonnullis vendi folitam, atque banc effe menfam, qua non eft altare.
Perfpicuum ergo Pauli fenfum bunc effe, Sicut Hebrai partem eam man-
ducantes, que ad offerentem fpectabať nempe facrificii reliquias participes
fiunt altaris, & Ethnici ad eundem modum, ità nos comedentes Euchari-
ftiam participare facrificium crucis. In Engliſh thus: When Paul ſpeaks.
of partaking of the Sacrifice of the Jews, and of the Table of Devils, if
thoſe Rites (as they are inftituted of God by Mofes, and accommoda-
ted by the Gentiles to their Sacrifices) be rightly confidered, it will not:
thence follow, that the Eucharift is a Sacrifice: For it is to be noted,
that when Moſes ſpeaks of fuch Sacrifices that belonged to Vows, he
declares, that the whole Victim or Beaſt was to be brought before the
Lord, one part of which was confumed by Fire, which was the Sacri-
fice; of the other parts that were left, they were divided betwixt the
Prieſt and the perſon that offered, both of which did cat their feveral
parts as it beſt pleaſed them; but that eating was not called facrificing,
but partaking of that which was facrificed. This very cuſtom the Gen-
tiles imitated, for that part of the Victim that was not confumed on the
Altar, by fome was wont to be fold, and is that which Paul calls the
Table, which is not an Altar. The perfpicuous meaning of Paul is, That
as the Jews eating of that part which belonged to the Offerers, they
thereby became partakers of the Altar; fo we eating of the Euchariſt,
do thereby partake of Christ crucified. Thus he: The fumme whereof
is this, that the Apofle doth in this Difcourfe of his to the Corinthians,.
prove, that he that did eat at the Table of Devils, did thereby declare,
that he religiouſly owned and worshipped thofe Devils as Gods, to
whom part of that Beaft of which they did eat, was facrificed, and that.
therefore he adviſed them as all Chriſtians, from a participation of thoſe
Feaſts, which he ſayes is inconfiftent with our Eating of the Lords Table,.
which fignifies that we own that God to be our God, to whom (not what:
we eat is facrificed, but) to whom Chrift was facrificed for us, a remem-
brance whereof is by Chrifts appointment to be had in his Church in:
this Supper; but this doth not at all prove the Supper to be a proper
Sacrifice, any more than that what the Jews or Gentiles did eat at their
Tables were proper Sacrifices. And thus I have anſwered their moſt
material Arguments the Papifts have for the proof of the Maffes being.
a Proper Sacrifice.
1
From the whole Difcourfe, let us make this improvement:
First, Let us be awakened hereby to obferve what the Apostle John
hath
مان
812
The Popish Maffe no proper, &c. Serm. XXIII.
hath cautioned us, when he faith, Little children, keep your felves from
Idols; For certainly, there hath not been a more abominable Idol ever
invented than this Popiſh Maſs, wherein, to the diſhonour of our Lord
Jefus, a piece of Bread is made the Saviour of the World, and a proper
Sacrifice for the pardoning of the fins both of the Living and the Dead.
And that which aggravates this kind of Idolatry is, that they make Jeſus
Chriſt the Inſtitutor thereof, and the Holy God to be the Former and
Faſhioner thereof, by the miracle of Tranfubftantiation.
Secondly, Let us hereby be awakened into Refolutions to keep clofe
to Jefus Chrift our great High-priest, our only Sacrifice, and Interceffor
at the Right Hand of God; from whom ſo many thouſand Souls have
gone a whoring under the great Apoftafie, after this filthy Idol. Chrift
facrificed on the Crofs we know, and Chriſt at the Right Hand of God
we know, but Chrift made of a piece of Bread, and again facrificed in
• the Maſs we know not. You are certain Chrift was once crucified, and
that that once was enough to make your Peace, and fave you; look not
after any other Sacrifice, for doubtleſs, as the Apoſtle fayes, there re-
mains no more Sacrifice for fins.
Thirdly, Blefs God night and day that hath kept you from this Apo-
ftafie, and pray God night and day ſtill to keep you, eſpecially in theſe
times, when there are fo many Seducers come abroad, to withdraw you
from Jefus Chriſt to this dumb Idol.
Many other things I might have added, but it is high time to make
an End.
1
SER
1
SERMON XXIV.
Purgatory a Groundleſs and Dangerous
Doctrine.
813
T
I Cor. III. 15.
But he himſelf ſhall be ſaved, yet ſo as by Fire.
His Text, fayes Bellarmine, is one of the most difficult, and yet
moſt profitable of the whole Scripture, in that from hence the
Catholicks conclude two great points againſt Hereticks, that
of Purgatory and Venial fins.
But as hard as the Apoftles Text is, this fort of Catholicks in draw-
ing fuch profound Notions from it, feem hard enough for the Apoſtle
and his Text too; and I am much miſtaken, if Paul would not have been
alike puzzled to have underſtood Them, as they are at a lofs to ſpell out
the meaning of Him; it is not every one, nor may be, any one of that
fimple Age was aware of fuch a thing as Pugatory or Venial fin.
Auſtin it ſeems was of Bellarmines mind, as in the fame place he
quotes him, that this was one of the hard fayings that Peter probably
obferved in Pauls writings, which we ſhould take heed of wreſting to
our own deſtruction. Auftin belike was wary, but others have ven-
tured to bring it to the wrack, and made it ſpeak according to their mind,
as referved and clofe as it was, they will teach Paul to fpeak plain,
plain Popery ere they have done. And it is ftrange to confider how
many hard Texts even in this obfcure matter they pretend to have
for them, though in our Controverfies with them, we muſt wholly con-
fine to plain ones: But thefe Magicians, in imitation as it were of Mofes,
that eminent Man of God, are altogether for bringing water out of the
Rocks;
Pppp
Lib. 1. c. 5. de
Purg.
814
Serm.XXIV.
Furgatory a Groundless
Rocks; if a place be hard in it ſelf, they think it will be too hard for us,
and like a Mill-ftone they caft it upon us, urging us to give an evident
fence, or admit theirs; and while we are heaving to extricate our felves,
they hope for this advantage over us, leifurely to retreat from us, and
before we overtake them agen, to prepare freſh work of the like kind
for us; but it is a daftardly Enemy that declines the open Field, and
fights only for the Hedges and holes of Rocks, that it is greater diffi-
culty to follow, than overcome them. To proceed :
An hard Text this is confeffed to be, whereon we crave liberty to
fufpect they may be miſtaken, and to fufpend our Faith till we have made
examination.
But however a very profitable Text it is, if it affords fuch Doctrines
as forementioned, worth many thoufands by the year, I'le warrant you;
for however fome diffemble the matter, on thefe fuppofitions it is, that
Maffes and Indulgences go off at the rate they doe: if Souls went forth-
with to Heaven, they would not care a pin for them; if forthwith to Hell,
they would deſpair of Benefit by them: But the Opinion of Purgatory
Bell. lib. 2.c.2. makes them precious, efpecially fince, as is faid, That Souls there are
defective in merit, and cannot further merit in that ſtate themſelves
they muſt needs, on this fuppofition, reckon themſelves more beholding
to them that will impart of their Oyl to them; and in hope to partake
of their Spirituals, can do no lefs than leave them a good fhare of their
Temporals.
de Purg.
Aqu. Suppl.qu.
71. alt. 2.
Art. 12,
And to make them the more willingly give down their milk, Aquinas
tells them, That the Pricfts Prayers, Maffes, &c. profit them when
dead, by vertue of what they did themſelves while alive; you may guefs
his meaning, The Prieft fhould profit him when dead, as his Purfe had
Suppl. qu.71. profited the Prieft when alive; and elſewhere he addes, That Prayers.
are more effectual for us if we are particularly remembred, than if we
are more generally recommended; well, it is but meet that the Priest
fhould be particularly remembred, that particularly remembers us, and
that fomething fhould be done, to rub up his memory of us in particu-
far when we are gone: Ifgain be godliness, as fome have fuppofed, cer-
tainly, this Doctrine of Purgatory is a prime Article of Religion; for
all Experience as well as Reafon teaches us, that it is a very profitable
Doctrine.
The Saints in Heaven are high and ftout, they will give us nothing;
the Damned in Hell are a poor or furly Rout; the one do's not need our
prayers, the other does defpife our prayers; we muſt threaten men
with this prifon of Purgatory, or they will never pay their debts to us,
but rather than lye and rot there, we may eafily conclude, they will
compound with us here.
But for clearer procedure, it will be neceffary to ſhew,
1. 11 at the Papifts do mean by Purgatory.
2. Whether any fuch thing is probably meant in this Text.
3. Whether
Serm.XXIV.
815
and Dangerous Doctrine.
3. Whether the Word of God does any where give ground for fuch a
conceit, with that cogency eſpecially, as that we ſhould receive it for
an Article of Faith.
4. I shall briefly confider (as they deferve) their Supplementary Ar-
guments.
5. Shew what ground there is from Scripture to disbelieve any such
thing.
6. What evil confequences there are of the Receipt of it.
7. And lastly, I shall give you the genuine fence of the place, and im-
prove it.
(1). What do the Papifts mean by their Purgatory?
Anf. That there is a purgation of our Souls preparatory to their im- Proteftants
mediate enjoyment of God, we freely grant to them, and that both in Purgatory.
refpect of Guilt and Filth; and many wayes we affign whereby this is
done; eminently by the Blood and Spirit of Chriſt, hereby filthy wretches
indeed are faid to be cleanfed, 1 Cor. 6. 9, 10, 11. Chrift was thought
to have done this work effectually, what one way, and what another,
Heb. 1.3. and he reckoned fo himſeif, as appears by his fitting down;
his coming therefore was foretold, as with Fire and Water, that are
the great cleanfers amongit us, Mal. 3. 2, 3. Moreover, as Inftruments
that are effectual through him, this purging work is afcribed, fometimes
and in fome part to the Word, Job. 15. 3. Purifie them by thy Truth,
thy Word is Truth; at other times, and in another reſpect to Faith, Acts
15.9. Purifying their hearts by Faith; fometimes to Afflictions, whence
fo
is that comparifon Pfal. 66. 12. we went through fire and water;
Afflictions are called, as being frequently uſed for our purging and clean-
fing: fuch a Purgatory we Proteftants allow of; and are free to tell,
that the place of it is this World; and that the Remainder of Sin, which
fticks to the beſt of us while alive, is concluded in death; whereby the
Body is incapacitated, and all its moral as well as vital Actions termi-
nated; and wherein the Soul is perfected by the immediate Viſion of
God and Chriſt, into whoſe Image it is hereby changed, according to
prefent Experience, 2 Cor. 3. 18. and after Hope, 1 Job. 3.2. We ſhall
be like him, for we fall fee him as he is.
But this will not ferve our Adverfaries turn, let us then hear and exa-
mine their Notion of Purgatory.
Bellarmine tells us in general, That it is a certain place, wherein as Lib.z.de Purg.
in a prifon, Souls are purged after this Life, that were not fully purged c.6.
here, to the intent they may enter pure into Heaven.
Let us inquire of him a little more particularly,
1. Where this place is?
He tells us, that the Church has not defined it, and that there are
eight feveral Opinions about it; Fancy you fee is fruitfull; here is ee'n
every one his tale, but fuch variety cannot but much pleaſe our company,
Pppp 2
yea
Ibid...
1
*
816
Serm. XXIV.
Purgatory a Groundless
yea and the Cuſtomers too; for if they like not one, they may take the
Lib.2.de Purg. other. But the generality of the Schoolmen will have it in the bowels of
the Earth, on the borders of Hell; but be it where it will, I hope I fhall
never come thither; and, as I fuppofe they that thus inform us, had not
been there; but all things are within the ken of the fagacious School-
C4 6.
Bell. lib. 2.
men.
2. Who are to goe thither?
Eight Opinions alfo are reckoned up about this: Some thought all
de Purg, c. 1. men, good and bad; others, both Men and Devils; others all and only
Catholicks, (alas poor Hereticks) and fo he goes on to the full number,
charging one or more Fathers with each of them; and yet all but the
laft were out, as he concludes in the clofe of that Chapter; whereby I
underſtand, that the Fathers are of no Authority, except when they ſpeak
for one; and fo we as well as they will be content to be determined by
id.ibid.
2
Bib. I. c. II.
de Burg,
1
Bell. lib. 2.c.9.
la Purg...
them.
But what at length is the true Opinion?
That Purgatory is onely for them that die with Venial Sins, or that
depart, Cum reatu pœna, culpis fuis remiffis. This is crabbed Lattine,
you will pardon me, if I cannot ftreight Engliſh it, I was almoſt ſtum-
bled before at Venial fins, but my Author helps me to underſtand what
he means by them; fuch as are worthy onely of a Temporal punishment:
Theſe are petty kind of fins, but that Notion I pafs over, as like to be
examined by a much better hand: That which do's moft puzzle me is this
Reatus Pana, This guilt of Punishment that remains when the fault is
pardoned; and this Difficulty I think not eafie, to get over: For what is
Guilt without refpect to a Fault? and what place has puniſhment after
Pardon?
~
But this is the beſt account we are like to have of what is to be purged
in This Purgatory; fome pitifull little fins, or fuch that were pardoned
before; in effect I perceive, that perfons that goe thither need only to be
a little polifh'd over. They are detained in that Priſon for fome few Far-
things, that Chrift when he payd their debts left on the fcore (alas for
him, he was fo poor) and for this they and their Friends muſt make a
purfe, and fo they may go out; if they have good helpers, that will
go
Pilgrimages, fay Maffes, or procure Indulgences for them, they may
go out fo much the fooner, but if all lyes upon themfelves, they muſt
tarry longer; and thank themſelves that by their Bounty they obliged
no body they left behind them to merit a ſpeedy Releaſe for them
('tis likely by this to go very hard with poor Folks and Churls) and to
fright perfons into a readyer complyance with them, the Grievouſneſs.
of the punishment is fet before them, Fire is the beft that can be expect-
ed by them, and therein they may lye frying till the Refurrection, in fome:
thousand years fcarce making an Expiation.
;
And it is, fpecially remarkable, that perfons are not judged thither,
that the Fomes of fin may be washed, nor for any evil habits, that they
may
1
1
Serm. XXIV.
817
and Dangerous Doctrine.
may be amended, but purely that their leffer debts (that Chrift it ſeems
had forgot, or was not able to diſcharge) may by their perfonal Punish-
ment, and their living Friends Piety and Prayers, be fully payed..
And thus much for their Notion of Purgatory, as to its Place and
Purpoſes.
(2) The Second thing to be inquired into is, Whether it is this Popish
Purgatory, that Paul means by the Fire in our Text?
For my part I can hardly think it is, in that I find Paul ſuch a ſtranger
in all his Writings to their Notion of it; Venial fins, Punishment after
Pardon, Humane Satisfactions by tranflation of ones works to another,.
(when indeed no one has half enough for himſelf)Prayers for the Dead,and
the like, which are Perquifites of their Purgatory,he (good man) ſeeming
utterly unacquainted with.
But he talks of Fire; and there is Fire in their Purgatory; what then?
Are there not many Notions of Fire in Scripture? is not the Word, the
Spirit, Afflictions, frequently fet out by it? This they will not deny;
there is no neceffity then of interpreting this Fire by that of Purgatory;
yea there is a great probability of the contrary:
1. In that it is certain, that the whole of Paul's Difcourfe here is a
Metaphor, and it is likely that it is metaphorical Fire, that this metapho-
rical Stubble and metaphorical Builder is in danger of.
2. Whereas Fire is twice ufed before, it is evident, that it is not there.
to be underſtood of Purgatory-Fire, and must be fo confeffed by them-
felves; and therefore it is unlikely having other Fire at hand, he ſhould
run to Purgatory to fetch Fire, unlefs he had been a Difciple of Ignatiu,
that can never kindle Fire enough.
For inſtance, of the Fire v. 13. it is faid, that it shall try every mans.
work; whereas Pap fts will yield, Purgatory is not for tryal of mens.
Works, they are tryed aud found flight before any one comes thither
nor agen, is Purgatory according to them, for every one, the very good
and the very bad come not thither; therefore this cannot be underſtood.
of Purgatory-Fire..
Agen, the Fire which in the beginning of our Text is faid to burn fome
mens works, is the fame with the Fire that tryed them, for therein fome
are exprefly faid to abide, and others to burn.
Moreover, their Purgatory Fire acts on Perſons, this on Works, and
fuch works as we cannot imagine how a material Fire ſhould touch, un-
lefs it can, as they fay, comedere fecundas notiones; for theſe works, as is
clear by the Context, are corrupt Doctrines.
And what reafon is there in this laſt clauſe to alter the Notion of Fire?
One would eaſily conceive, that the Fire which the Builder efcaped, was.
the fame with that which burnt his Works, for we hear of no other that.
he was in danger by.
And if any Fire here ſpoke of, might be fuppoſed to be underſtood
meta-
7
*
-818
Serm. XXIV.
Purgatory a Groundleſs
1
metaphorically, much more this laft, in that it is brought in with fuch
fignal notes of comparifon, as, yet fo as by Fire.
c/
You fee then, that this Text that looks faireſt for their purpoſe of any
in all the Book of God, is fo far from a Cogency, that there is not fo
much as a probability of its meaning any fuch thing: Hitherto then we
muſt be excuſed from receiving this Doctrine as an Article of Faith to
Lib. 1. c. 15. be believed on pain of Damnation, as Bellarmine urges it; for we fee
no tolerable grounds to take it up for an Opinion. There is fuch a deal
of force to be uſed to theſe words, to make them fpeak to the Popiſh
purpoſe, that we may perceive them loth to own it; and for my part,
if they ſpeak no plainer, they fhall ſtand by a while, till we have exa-
mined other witneffes.
de Purg.
}
Gen. 3.24.
2 Macc. 12.
(3) Let us enquire, Whether the Word of God does any where give
ground for fuch a Conceit, with that cogency especially, as that we should
require it as an Article of Faith?
The principal Texts they ufe either directly or indirectly, as tending
to this purpoſe, I ſhall briefly examine.
The firft I am fure they can think on, (and that you will fay is far fetch-
ed,) is Gen. 3.24. where God is faid to have placed a flaming fword te
keep the way of the tree of Life; this flaming Sword, fay fome of them,
was a witnefs to finners, that they muſt paſs through Purgatory into Pa-
radife.
Anf. If we mind the fcope of the words, that Text rather feems to
have fignified, That by the old way of Works there was no entrance
into Paradife; for this Sword is faid to be placed to keep the way of the
tree of Life, least man by eating of it should live for ever; and fo makes
rather against Purgatory, that feems a part or an Appurtenance of the
old way of Works...
But a flaming Sword feemed a good Weapon, and they were willing
to take it into their hands: and indeed their great Argument for all their
peculiar Articles, has been Fire and Sword.
But to leave this Sword in the Cherubims hand, let us make a leap to
2 Maccab. 12, which is the alone place Bellarmine pitches upon in the
Old Teſtament, as convincing in this matter; of all others he fpeaks very
Lib.1.c.3. de flightly, however Fathers have made ufe of them, as if they were fuch,
que folum probabiliter fuadent, and hereabout I fhall have no controver
fie with him, I think he has given them their full due.
Puig.
Ilil.
The place then to be confidered, is 2 Maccab. 12.43, &c. where
Judas Maccabaus, (as Bellarmine quotes him) is faid to have gathered
twelve thousand drams of Silver, and fent them to Jerufalem, to be laid
out in Sacrifices for the dead; and the glofs of the Author, he addes,
That it is a pious and a wholfom thought to pray for the dead, that they
may be loofed from their fins.
Whence he inferres, 1. That the dead may be loofed from their fins,
and
Serm. XXIV.
819
and Dangerous Doctrine.
;
and therefore there is a Purgatory: 2. That Prayers and Sacrifices doe
profit the dead. Three other Inferences he draws, the leaſt of which is,
That Purgatory and Prayers for the dead muft needs be an Article of
Faith.
This text is their Hercules Club, that knocks all dead: other texts
render it but probable, this it feems makes it clear and neceffary to be
believed, that there is a Purgatory.
Anf. To this we reply a great many things..
1. As to the matter of fact that is recorded of Judas, that he did raiſe
a crtain fumme of money (though not 12000, but 200 drams, as the
Greek Copy reads it) and fent it to Jerufalem to buy Sacrifices, I will-
not diſpute againſt it, he might doe it, probably did it, and in his circum-
ftances had good reafon for it; but that he did it pro mortuis, or for the
Relief of the Dead, that is Bellarmines forgery: the text fayes onely,
pro peccato, for the fin, viz. left being a notorious fin, the Living fhould
be plagued for it; and that this was his cafe, appears by v. 42. They
prayed that the fin might be blotted out, and Judas exhorted the multi-
tude to keep themfelves drapastiros. free from the fin, feeing the punifa-
ment of them that had committed it; and this is an Interpretation
of his fact, that agrees to the letter of the Text, and the Analogy of
Faith.
2. As for the Authors glofs (what a piece of piety it is to pray for
-the dead) we are not much concerned in it; for whoever was the Author
of it, whether Jaſon or his Abbreviator, (as may feem 2 Maccab. 2. 24.)
and however good an Hiftorian he was, we own him for no Prophet;
nor did the Church of the Jews ever look upon his Writings as Cano-
nical, as Papifts themſelves confefs; though Bellarmine fayes the Chri- Bell. de Purg,,
ftian Church did, he gives flender proof of it: Aufin indeed fayes, it
was received of the Church not unprofitaby, provided it was foberly
read; where he ſeems to caution againſt fome dangerous paffages in it,
by which unwary Readers might be prejudiced, as much as the more
wife profited.
.
lib. I. c. 3.
But the Author himſelf acquits us from any veneration of him, by his
courting his Readers favour ever and anon, and defires their pardon at 2 Macc.2.26
leaft, if any thing had been faid amifs, which are condefcenfions below 2 Macc.2.26;
the Spirit of God, or any Author inſpired by it.
3. If this Author had been good, and the Jews there had prayed for
the Dead, the Papiits Inference of Purgatory, according to their own.
principles is weak: For it feems alfo by their Faith, that people may
be prayed out of Hell; though this they will not grant for ordinary,
left it ſhould ſpoyl their Purgatory; yet two Inftances they very confi-
dently give of it, which fpeaks a poffibility: One of Trajan a bloody
perfecutor, upon the Prayers of Gregory; of which Damafcen fayes, the
whole Eaft and Weft were witneffes: And the other of Falconilla a Pa-
gan Woman, by the prayers of St. Thecla. And if there was need of
any
820
Purgatory a Groundless Serm. XXIV.
any more fuch ſtuff, the Scull of a certain Gentile Prieſt told Macarius,
that its owner was delivered out of Hell by his Prayers; and here is as
good Authority, as our Adverfaries will bring by and by for their Pur-
gatory: Though I muſt confefs, thefe Inftances, as going againſt the
hair, do not over-cleaverly go down; for though they hugely advance
Prayer, they quite race Purgatory; to make up therefore differences
Suppl.qu. 71. between the combatants on each party, Aquinas tells us, (and he ſeems
to moderate well, like an Angelical Doctor,) That they were not finally
fent to Hell, but according to their prefent merit; and that probably
they were first raised to life, and fo repented ere they were tranflated to
Heaven, and alfo that this was not by common Law, but fpecial privi-
ledge, an Act as it were of Chancery. But however it was, if one late
Penitent, though but one, is thought fufficient to prevent every ones
deſpair, two fuch inftances of damned perfons recovered to grace, are
ground enough to encourage Prayer for all the reft.
art. 5.
And if Fathers would make thefe fantaſtick arguments Authentick, it
was eafie to give many that ſpeak probably, as if they half believed
fuch a thing, as the poffibility of a deliverance from Hell. Origen goes a
great way beyond us; let us hear what Auftin fayes, that they would
Sup. qu. 71. make their great man for Purgatory; Aquinas denyes not, but that it
was his faying, That Suffrages did profit the dead either for a full ab-
folution, or more tolerable damnation: Both which muft referre to their
ftate in Hell; there is no proper Damnation in Purgatory, and Remiffi-
on is faid to be granted before they go to Purgatory; onely an imagi-
nary guilt remains there, that may be properly enough purged in an
imaginary place, by an imaginary Fire, fuch as (for ought we yet hear of
Purgatory) that feems to be.
art. 5.
I
Matth. 12. 22.
And thus I conceive the force of this Text is fully enervated, the fact
being fhewen to have been miſconſtrued, the glofs not duely authorized,
and the Inference not firmly grounded.
We muſt now pafs into the New Teftament, and there the moſt likely
Texts feem to be Math. 12. 22. where it is faid of the Blafphemy againſt
the Holy Ghoft, that it shall never be forgiven, neither in this World,
nor that which is to come; hence conclude they, that fome fins are for-
given in the other world, and therefore a Purgatory.
Anf. 1. I deny the Confequence, for according to their Opinion; as
you have foreheard, Purgatory is for perfons whofe fins are already
forgiven.
TE
2. The Original is, Tv TT div, neither in this Age, nor the Age
to come; where the prefent Age may fignifie the Judaick ftate, wherein
Grace was ftreighter; and the future that of Chriſts Kingdom, wherein
it was expected larger. Thus age to come is often took, as probably
Heb.6.5. and according to fome readings, Ifa. 9. 6. Chrift is called in
ftead of everlasting Father, melns to uixaolos divos, the Father of the
Age to come.
But
Serm. XXIV.
821
and Dangerous Doctrine.
But if this will not be admitted,
3. Let Matthew interpret himfelf by what he fayes in the former
verfe, where he tells them without this Exaggeration, that it fhall not
be forgiven; and to omit Fathers, let me only referre them to his Bro-~
ther Mark, Mark 3. 29. where it is fimply rendred, that he hath ne-
ver forgiveness, but is in danger of, or obnoxious to Eternal Damna-
tion, ἐκ ἄφεσιν ἔχει εἰς τὸν αἰῶνα. both the former Ages are here wraptup
in the one of Eternity, as it were to correct the Popish nicety.
દ
Another Text they make ufe of, is Mat. 5. 25, 26. where we are ad- Mat. 5. 25, 25.
viſed, to agree with our adversary quickly, while in the way, left the
Adverfary deliver us to the Judge, and the Judge to the Officer, and we
be cast into Priſon, for we shall by no means come out thence, till we have
payd the utmoſt farthing.
Here alfo Papifts do fee, Venial fins in the Farthings, Humane Satis-
factions in the Pay, Purgatory in the Prifon.
But that no fuch things can with any Congruity be hence inferred, you
may obferve,
1. That it is queſtionable, whether this is any Parable, or looks any
further than the Civil differences between us and our Brother, which we
fhould fpeedily take up among our felves, by the common Rule of Equi-
ty, and not fuffer needlefly to come before the forenfick Judges, where
we may expect utmoſt ſeverity; the Context inclines to this, and fo this
Text is expounded by Chryfoftom,Theophylact and Hierom.
2. If a Parable; on that account, by the common Rule of the Schools
it is not Argumentative, eſpecially in an Article of Faith.
3. Its Scope muſt be intended, and not every particular word wrack-
ed, and that feems to be only this, That we ſhould make our Peace with
God in this Life, and as foon as we can, in that here we may expect
Mercy; whereas, if we put off matters till we come before Gods Tri-
bunal, we ſhall be dealt with in all feverity, God will not abate us an Ace
then, he will exact the utmoſt farthing; he will not then hear of Remiffi-
on, or Compofition, that we are like to go to eternal perdition; the Pri-
fon is Hell, and there is no relief from the [untill;] for the impoffibi-
lity of the Condition makes that but a bare Suppofition, and it is all
one with never as to which Reſolution of the matter, we have Abettors,
fome of the moſt confiderable of the Popish Doctors, Maldon.in loc.
Tolet, in Lac. 12. Fanfen. Concord. Evang.
A further Text Bellarmine layes great ſtreſs upon, is 1 Cor. 15.29. 1 Cor, 15.23)
What ſhall they doe that are baptized for the dead? if the deadrife not
at all, why are they then baptized for the dead.
This we muft confefs is a difficult place indeed, and has wrefted many
great wits; but Papifts think, that by way of requital as it were, they
may wreft it, and by Baptifme underſtand all their voluntary fervices
for the dead, fuppofing hence that they may thereby profit the dead, and
Q999
confe-
822
Serm. XXIV.
Purgatory a Groundless
¿
confequently, that there is a Purgatory, wherein they are detained, till by
thefe means they are relieved.
Anf. 1. Their Notion of Baptifm is perfectly new coyned, for though
Afflictions which in the Old Teftament are frequently fet out by Waters,
are fometimes in the Gofpel couched under this Name of Baptifm, Mat.
20. 22. yet Prayers, Alms, Sacrifices, and fuch like voluntary fervices
were never fo expreffed, nor with any pretence of Reafon can be there-
by underſtood.
2. If this was granted, Purgatory could not be hence inferred, for this
Baptiſm whatever it was, referred to the Refurrection of the Body, as
a typical reprefentation of that, whereon it is made ufe of, for Confir-
mation of the Faith of that; whereas Purgatory according to them is
onely for the Relief of the Soul; that were we wholly at a lofs for the
pofitive meaning of the Text, or fhould we be out in our guefs at it, they
could reaſonably take no advantage of it; for to whatever it ferves, it
ferves not to their purpoſe, the Body and its Refurrection, and not the
Soul and its Purgation being concerned in it, as by the Context clearly
appears.
But however, to take Occafion to explain that very puzzling Text:
1. Some referre it to a corrupt Cuſtom took up by the Cerinthians
and Marcionites, of Baptizing a living perfon inſtead of his Friend which
was dead, which Paul makes ufe of to their Conviction, without his own
approbation. Let this have what weight it will with others, I muſt pro-
feſs it little fwayes with me.
2. Others think this Baptifm referres to the wafhings that were uſed
about the dead, which fhewed hope of their Refurrection, otherwiſe
why ſhould they make fuch a doe about the Bodies of them: Of this
Cultom we hear fomething Acts 9. 37. but then we muſt take Baptiſm
here in the middle Voyce, and read the Text, Why do they baptize, or
ufe Waſhings about the dead. Let this Notion go as far as it will, I know
no hurt in it.
3. According to others, Baptifm may be here took for Sufferings, and
fo this Claufe may be much the fame with what follows in the next Verſe,
Why Stand we in jeopardy? Why do we thus expofe our Bodies, if they
fhall never be reftored to Life?
Let me adde a Fourth Notion, that takes Baptifin in a literal Sence,
and ſuppoſes an Ordinary Figure of one Number for another, where
there is fpeech of the dead; and that the meaning is, If the Dead rife not,
what ſhall become of us and our Baptifm, that are baptized into Jesus
who is dead, for if the dead rife not, as he there fayes, Chrift is not
rifen, and confequently our Goſpel and hope is vain; and thus by a fmall
difpenfation with Grammar, which the Apoſtle does not exactly tye.
himſelf to, we have a plain and fafe meaning of this difficult Text; how-
ever in regard of its difficulty, I fhould judge it very improper, to make
it the Bafis of any new uncouth Article; I would rather ufe it for con-
firmation
!
Serm. XXIV.
833
and Dangerous Doctrine.
firmation of one that was otherwife fufficiently bottomed, and would
keep to the Apoſtles fcope in the Application of it, till I had its fuller
and furer interpretation; and that certainly is, to confirm us from fome-
thing in ufe among us, of the future Refurrection.
The laft Text I fhall mention, that is of any probability, is 1 Pet. 3,19. 1 Fet. 3. 19.
where Chriſt is faid by the Spirit to have gone and preached to the Spirits
in Prison, that were fometimes difobedient in the dayes of Noah.
This Prifon they dream is Purgatory, and it feems that there is preach-
ing in it too, but to what purpofe, if there be no repenting or changing
of Eftate, as every where Papifts confefs there is not in Purgatory?
and I fuppofe while the Scripture ſpeaks of the fo great wickedneſs of
the world before the Flood, they will not think that the men of that
Age went generally to Purgatory, and therefore Chrift might have had
but few Auditors, if he had gone thither to have preached to them.
The plain meaning of that Text is, that Chrift by his Spirit in Noah
did once preach unto that Generation, whofe Spirits are now in hold as
Criminals for their then diſobedience, of which preaching of Noah, and
the ſtrivings of this Spirit, we hear, 2 Pet. 2.5. Gen. 6. 3.
But to ſuppoſe Chrifts perfonal going into thofe dark Regions, to
preach the Gofpel to Spirits fo long departed, is a ridiculous Fable, and
deſtructive even of their own Notion of Purgatory; that reckons the pre-
fent Life the Way, the Race, and that hereafter is no opportunity to ob-
tain Grace, but fatisfie Juſtice.
Such fhifts then they are put to, that right or wrong will take upon
them to defend a bad cauſe; and yet as little as thefe Scriptures I have
quoted make for them, and as much as in truth they make againſt them,
they are their chief Weapons: If I fhould mention feveral others, I could
propofe no other defign than to fhame them; but it may be they will
fay, Doe that if I can; I fhall however forbear, in that it may be an
harder task than I am aware, for fome folks have Whores Foreheads,
and will not be ashamed.
(4) Let us now briefly confider their Supplementary Arguments;
which ordinarily are from thefe heads.
1. Reaſons.
2. Fathers.
3. Councils.
4. Confent of Nations.
5. Revelations.
I. Let us hear their ſtrong Reafons for a Purgatory, and the first I Reaſons.
find to be this:
Firſt, In that ſome fins are Venial, and onely worthy of a temporal Pu- Bell. de Pwvg.
nifhment, and it is poffible a man may depart out of this Life onely with c.1.4.1.
0999 2
thefe
824
Purgatory a Groundless
Serm. XXIV.
Reafon.
1
!
Rev. 3. 19%
thefe, Therefore it is necessary that they should be purged, and expiated
in another.
Secondly, When Sinners are reconciled to God, the whole Temporal
Punishment is not alwayes remitted with the Sin, and a man may die be-
fore he has difcharged it, and therefore in the other World he must make
it up; and hereon a Purgatory feems neceffary.
And theſe are all the Reafons Bellarmine gives us, but adde what I fhall
confider under the following diftinct heads; and by this you'l fee upon
what lame legges this great Doctrine ftands: For,
1. We utterly deny any Sin, to be in this fence Venial, having learn'd
out of the Scriptures, that the wages of fin, one as well as another, is
death, Rom, 6. 23.
2. Though we allow of Fatherly Chaftiſements that God layes on
his people here, for others example, and their own amendment, as a
fruit of Love rather than Juftice; we underſtand nothing of a proper
puniſhment by way of perfonal Satisfaction that is required of us, when
God has pardoned us; having learnt, that God does Abundantly pardon
where he pardons, Ifa. 55. 7. and having confidence that Chrift has fully
fatisfied, where he has undertook to fatisfie, by one Sacrifice Perfecting
for Ever them that are fanctified, Heb. 10. 4. and that there is No con-
demnation to them that are in Chrift, Rom. 8. 1. And we reckon it ab-
furd, that we ſhould be loofed in refpect of our Greater fins, by the.
fufferings of another, and held for our flighter Peccadillo's to make fa-
tisfaction in our own perfons; we cannot conceive why Chriſt that payd
the pounds, fhould grudge the pence; after he has payd our Debt, he
fhould fuffer us to iye for Fees. If there was a mectnefs we fhould
fmart for any of our fins, one would expect it rather for our great ones;
but the Goodneſs that paffes over them, will not diſparage it ſelf to take
notice of little things; but we affure our felves where it fets on Forgive-
nefs, it will make clear work, forgiving iniquity, tranfgreffion and fin,
that all Glory may be to God.
3. We fuppofe the wife Providence of God do's fo far fubferve his
Covenant, that no furprizal fhall happen to them intereſted in it, to cut
them ſhort of the full benefit of it, and that God will continue them in
this Life, till he has fitted them for a better; otherwife David was out în
his Notion of Gods Covenant, that reckoned it ordered in all Things
and fure, 2 Sam. 23. 5. and we are abuſed in what we hear of his exact
and accurate Providence, Matth. 10. 29, 30. If this be all Bellarmines
Reaſon for a Purgatory, to catch thofe of God's people that fhall drop
out of his providential hand, that they may not quite fall into Hell, he
may content himſelf, God is not fo careleſs of his own matters, or People,
as he would make him; his Fruit drops not off the Tree of its own ac-
cord, that there fhould be danger of its falling before it was ripe; but
he gathers it in convenient feafon, fo that there is no need of a Pur-
gatory, wherein it ſhould lye mellowing. You fee by what we have
replyed
?
}
}
1
Serm. XXIV.
825
and Dangerous Doctrine.
;
}
replyed in theſe three particulars, how ftreightened they are for Rea-
fons, that they muſt extenuate the Defert of Sin, leffen the Merit of
Chriſt, and reflect on the wife Providence of God, to have any fhew of
one; and I muſt profefs, had I hæfitated at the Doctrine of Purgatory
before, fuch Reaſons as thefe for it, would have confirmed me in the
disbelief of it; 'Tis time to defert that Faith, where I cannot be à Be-.
liever, without being alſo a Blafphemer.
H. Their Second Argument is from Fathers: As to which I briefly Fathers.
reply, that upon Examination I find fome falfe Fathers impofed, others
falfly quoted, others falfly applyed to what they never intended, as was
eafie to give inſtances, were they not from other hands fo abundantly mi-
niftred.
And further I find, (as is faid of a certain people) that they fell powder
to Friend and Foe, whereby à great noyfe is made, and a great fmoak is
raiſed, in which a man may foon lofe his Religion, but I pity the poor
man that is to feek it among them.
+
And herein. I acknowledge God very good to his Church, difcoura-
ging her by this Humane uncertainty from pinning her Faith on Man,
and directing her to his infallible Word, on which alone fhe can fafely
and reaſonably fettle; and fuch an Obfervation I conceive put the Spouſe
on that particular Inquifition after Chrift himſelf, Cant. 1. 7. Tell me,
(0 thou whom my Soul loveth,) where thou feedeft, where thou makeſt
thy flock to rest at Noon; for why (hould I be as one that turneth afide
(or fitteth Vailed after the manner of Harlots) by the flocks of thy Com
panions? That Church that would keep it felf chafte, muſt be aware
of wanton Shepheards, how it fits down by them, or dall yes with them,
and keep cloſe to Chrift, that it may be delivered from them; and that
Church or Society of men is a Strumpet, that draws a Veyl over its--
own Eyes, not caring to diftinguish between Chrift and his Companions;
that liftens to every ones Voyce, and receives every ones Embrace;
Chriſts ſheep know his Voyce, and follow him, and a stranger they will
not follow, but will flee from him, for they know not the Voyce of fran-
gers, Joh. 10.4, 5. And a Stranger he is, and a ftrange voyce he has, that
fpeaks not according to what is written, and fo he ſhould be looked on
by you, Gal. 1. 6, 7,8,9.
I fpeak not this to difparage the true Fathers, but I fear, as by the
body of Mofes, (if he could have found it, or Michael would have de-
livered it,) the Devil had a deſign of impofing upon Ifrael; fo under the
name of divers upright and eminent Fathers, the Deceiver of the Na-
tions, and his Prophets,have obtruded upon the World many grofs Super-
ftitions and corrupt Doctrines, whereof it is but needfull we ſhould take
caution, efpecially if there appears to us the Ghoſt of an ancient Father,
long dead, and hid from former Ages, and raiſed by we know not what
Inchantments of later Impoftors, fpeaking things diffonant to the Analo-
gy of Faith; as is the cafe in refpect of divers of thofe Fathers the Papilts
!
urge:
Deut. 34. 6.
Jud. 9.
826
Serm. XXIV.
Purgatory & Groundless
1
:
urge us with, as Dyonifius, Clemens, Ephrem, &c. But univerfally it is
a good Rule, to beware of Men, and have your eye to the Word of
≈ Tim. 3.17. God, which is able to instruct you to every good work.
Councils.
III. They pretend alfo Councils in the Cafe.
To which pretence I reply, that we find none of Antiquity or Uni-
verfality to move us in the matter; nor for ought appears, was it ever
induſtriouſly handled till the Council of Florence, not much upward of
Bell, de Roin. two hundred years, as Bellarmine himſelf feems to grant; on occaſion
Pont. lib. 4.
of Pope John the 22th. being impeached of Herefie, as believing
.c. 14.
the fleep of all Souls till the general Refurrection, he plainly tells us,
that he believed fo, while it was lawfull for him foto doe without dan-
ger of Herefie, for the Church had not then defined what in that cafe was
to be believed. And confequently the divifion of our dead Saints into
thoſe in Heaven and in Purgatory, even according to him, was not de-
termined in any antecedent Council; and we are not moved by an Ar-
ticle of Faith that is fo novel; our Creed was compleated 1000 years.
fince, whereas it feems this great Article of Purgatory is not of 300
years ſtanding; for before then we might fafely have believed all Souls
quiet enough. And the truth of it is, this Opinion did prevail, as an Opi-
nion, among feveral of the Ancients, and was probably the true foun-
dation of thoſe Footsteps of Superstition that we find among them in re-
ference to the Dead; yet though this Foundation by the Popish Church
it felf is raced, the Popish purgatory, upon the Superftructure of straw
that the Ancients laid thereon, is principally founded; as in all their Trea-
tifes of that Subject may be obferved.
}
Confent of
Nations.
IV. The Fourth Argument is, from general Confent of Nations; and
here Bellarmine reckons up the Hebrews, the Mahumetans, and the
Lib.4.de purg. Heathens.
C. II.
De purg·lib. I.
C. 2.
I had expected he would have brought in the Grecks alſo; and it may
be fuppofed he took that for granted, in regard he had quoted fo many
of the Greek Fathers in the former Chapter, that for ought I perceive
Spake good Greek, if that would end a controverfie; or however, ſay our
Neotericks, the Greeks differed in this point heretofore, they agreed to
it in the Council of Florence; where the Greek Emperour Paleologus,
and Jofeph the Patriarch of Conftantinople, with divers Greek Bishops
were prefent, and gave their confent in the difputed point of Purga-
tory.
In anſwer to this, I reply only two things, (for I am loth to loſe the
Greeks, I muſt confefs, being fo confiderable a Body of Chriſtians.)
1. That Bellarmine does yield the Greeks to be fufpected at leaſt of
Herefie in this bufinefs, and the Armenians alfo, and brings in Aquinas
as of his mind; and yet further feeds his fufpition from the proceeding
of the very Council of Florence, whence later Writers would perfwade
us of their being right for the buſineſs.
2. Whatever was done by the Greek Biſhops in that Synod, the reft
:
of
Serm. XXIV.
827
and Dangerous Doctrine
of the Greek Churches difowned when they came home, and interdicted
them all Chriſtian Burial for their pains; and a fatal Council this is
noted every way to have been to the Greeks, for in it the Patriarch dyes,
preſently after the Emperour, and within fourteen years after, Conftan-
tinople is took by the Turks, the Emperours Brother flain, the Greek
Empire diffolved, the Chriftians of thoſe parts inflaved, and gave there-
by to find their Purgatory in this world.
As to their pretenfion to the Hebrews as being for Purgatory, they
have fhewed their proof, 2 Mac. and it is needlefs further to difprove
them.
For the Heathen, eſpecially the Poets, I think we may grant feveral
of them,as Abetters, and I fuppofe Fathers of this profound Notion.
As to the Mahumetans alſo I will not much difpute, nor wonder if I
find Purgatory in their Alcoran, fince Sergius the Monk was one of the
Authors of it.
And on recollection of the whole, this fpecious Argument of Confent
of Nations refults, "in the ſweet Harmony of Turks, Papifts, and Hea-
then Poets; and like enough, if we would trace them, they agree in more
points than this, and herein let them glory on, while we comfort our
felves in our redemption from our vain Converfation received by Tra-
dition from our Fathers.
Symfon
I Pet. I, 18.
I.
V. The Fifth and laft Argument is from Apparitions; and here I might Apparitions,
tell you abundance of pretty ftoryes, were it worth the while.
But as to theſe I mult frankly fay, that if they had been true, (where-
as the generality of them fmell of fiction,) and if there had been ten,
where we hear onely of one, it would have made this Doctrine more
fufpicious; it ſeems hereby the intereft of Hell to promote fuch Fancies;
Thefe Phantafms, Ghofts, or what elfe you will call them, were never,
as I find, allowed Preachers, nor do any of the Monks record that they
ſhewed them their Orders, and it is obfervable, they came with diffe-
rent ftories, fome defcribing a Popish Purgatory, and others as it were
a Turkish Paradife; but God has directed us to Mofes and the Prophets, Luk. 16. 29,
and upbraided inquiring for the Living, of the Dead. So that I look on Ifa. 8. 15.
all of this Nature as diabolical Delufion, and the heeding of fuch things
as a great declenfion from God, and the very precipice unto all fuper-
ftition. And now let Papiſts further brag, that they have not onely Turks
and Heathens, but even Hell it felf of their mind.
But we have followed them too far in their Fopperies, let us briefly
inquire,
(5) What ground there is from Scripture to disbelieve any fuch thing
as Purgatory?
Grounds to
1. The Scriptures mention onely a two-fold State of Perfons depart- Scripture
ed this Life, placing fome in Heaven, and others in Hell; and according believe no
ly allure the Good by the Hopes of one, and fright the Bad with the Purgatory.
Threats
1
兵
​828
Purgatory a Groundless Serm. XXIV.
1.
Ifa. 57.1,2.
}
Rom. 8. 18.
Rom. 5. 1.
V. II.
Threats of the other, never fetting before us for Encouragement or Dif-
couragement any Third ſtate after this Life; Mat. 16. 16. He that be-
lieveth and is baptized, ſhall be faved, and he that believeth not, ſhall be
damned: and leaft Sophifters fhould except, that he fayes not he ſhall
preſently be faved, but by the intermediation of Purgatory, we find it
elfewhere, even in words of the prefent expreffed, Joh. 3. 36. He that
believeth on the Son, hath everlafting Life; and on the contrary, the
wrath of God is faid to abide on him that doth not.
2. The Scripture makes onely a two-fold divifion of Saints, in refpect
of place, dividing the whole Family into them on Earth, and them in
Heaven, Eph. 3.15. Therefore none that are under his Fatherly Love
and Care, can well be fuppofed elſewhere.
3. The Saints that undoubtedly knew the mind of God, have not
onely been affured themfelves, but have affured one another, that on
their bodily death, they ſhould goe forthwith to Blifs: whence is that,
to me to dye is-gain, I defire to depart, and to be with Chrift, Phil. 1.21.
And agen, 2 Cor. 5. 8. We are confident I fay, and willing rather to be
abfent from the Body, and prefent with the Lord; fo the converted Thief
expected and was affured, (when he had no time to make perſonal ſatis-
faction, as the Papiſts require) This day fhalt thou be with me in Para-
dife, not Purgatory; there to be fure Chrift is not; and where he is,
there you may all along obferve, they expect to be, and that immediate-
ly; Lazarus is no fooner dead, but he is feen in Abrahams bofom, which
fure was a place of Reft; and in general, they are pronounced bleffed that
dye in the Lord, as refting from their labours, Rev. 14. 13. And leſt
this fhould be reftrained to Martyrs, and the former to eminent Saints,
Such as the Thief for instance) we hear it, that good men, without ex-
ception, are taken bence in pity, that they may be freed from prefent
evil, and go to reft after their hard labours; which certainly implyes
not, their being caft into Purgatory-fire, if it be fo fierce efpecially, as
it is painted.
4. The Scripture ſpeaks of Chrift as having fully fatisfied, and of Be-
lievers as being intirely fanctified, and thereon at peace with God, and as
rejoycing in hope of the Glory of God, looking on all the Afflictions
that remain as flea-bitings, little momentany things, which they would
not certainly have ſpoke fo contemptibly of, if they had thought they
might have layn fome thouſand years in Purgatory-flames: No, they
reckoned onely of the Sufferings of the prefent time, not dreaming of
any afterwards, but on their Juftification by Faith concluded of their
Peace with God. And agen, they are fpoken of Joying in God through
their Lord Jefus Chrift, by whom they had Now received the Attone-
ment; they did certainly expect that God had no after reckoning for
them; their failing took on God, fpoke evidently they thought not of
further Severities from him.
5. The Scripture fpeaks of God as throughly pardoning upon our
repenting
!
Serm. XXIV.
829
and Dangerous Doctrine.
S
;
repenting; Ezek. 18. 22. All his Tranfgreffions that he hath committed,
they shall not be mentioned unto him. Heb. 8. 12. I will be mercifull unto
their unrighteoufnefs, and their fins and iniquities I will remember no
more; whereas he would remember them with a witnefs, if he fhould
throw them into that dark Priſon, till they had made in their own perfons
an Expiation, by fuch fufferings as are not to be parallel'd on Earth.
6. The Scripture ſpeaks exprefly of this Life as our Way and onely
working-time, and that in the night of Death no man can work; and Joh. 9. 4.
moreover, that every man shall receive according to what he hath done in
the Body, 2 Cor. 5. 10. He and not another, Done and not fuffered;
in the Body, while Soul and Body were together, and not what the Soul
fhould doe apart; and indeed, what is done out of the Body, is not the
act of the man, and fo can tend neither to his good or hurt, and confe-
quently, what the Soul is fuppofed to fuffer in Purgatory, can no wayes
be imagined Expiatory for what was done in the Body, as Papifts them-
felves in effect grant, (in denying that there is any Merit) and thereby
yield their Purgatory a fantaſtical and infignificant thing.
7. And lastly, if there was fuch a diftrefs incident to the Souls of Be-
lievers after death, no doubt but God would have appointed fomething
for their relief; but no Sacrifice do we find under the Law that referres
to the dead, or any one Office appointed or performed by any Ancient
Saint under that difpenfation, that can probably be applyed to fuch a
purpoſe; whereas every Minute cafe was refpected,and from All unclean-
nefs care was taken we might be purged; but the Dead, God feems wil-
ling ſhould be deferted, not only by his paffing them over, but charging
us, as it were, to make as little adoe as may be about them, we defile
our felves by touching of them, and are difcharged thofe pœnances that
natural Superſtition had ingaged the Nations in, in reference to them :
Deut. 14. 1. You shall not cut your felves, nor make any baldness between
your eyes for the dead; and to the fame purpofe more fully, Lev. 19,
27, 28. This care we find taken to prevent much Ceremonie, fuch.
efpecially as carryed a fhew of feverity, and feemed likelyeft (according
to the Popish Notion) to have profited the dead; but nothing in its ftead
does appear inftituted for their relief; which filence ſpeaks, That per-
fons removed into the other world, are either happy above our Help, or
miferable beyond it: The Seventh day under the Law, was the day that Numb. 19, 12;
perfected their cleanfing, and what was not clean then, we hear not
when it fhould be clean; by which probably was typified, that the time
of Life was the time of Hope, and what was neglected in that term, was
not to be repaired unto Eternity.
、
Thus much for Scriptural Arguments againſt this Doctrine of Fur-
gatory.
But I foreſee a fhrewd Cavil, which yet I am afhamed to concern my
felf about, it has fo little in it; but on the fame account I might have let
all alone. Let us then hear it: Why,
Rrrr
We
1
Serm.XXIV.
Purgatory a Groundleſs
}
!
Cavil.
E. W. Prot.
without prin-
ciples, P. 459.
We have brought never a pofitive Scripture, that fayes, There is no
fuch place as Purgatory; and an huge Out-cry is on fuch Occafions ta-
ken up againſt our. Negative way of arguing against a Doctrine that
they pofitively profess.
Anf. 1. This old Father had faid fomething, if he had told us, they
had pofitively proved it; but pofitive Profeffion without proof (methinks)
fhould not priviledge any one from anothers as-pofitive Negation, if I
may fo phraſe it. And truely on their part it lyes to have given us pofi-
tive and exprefs Scripture for Purgatory, that would impofe it on us as
a pofitive Article of Faith to be believed on pain of Damnation, which
how they have quitted themfèlves in, may be obferved in the obfcure
and impertinent Allegations before inſtanced in.
Evil Confe-
2. It ſeems abundantly fufficient for a fufpenfion of Faith, (which is
our cafe,) that we fee, and are able to fhew, that there is no Foundation
for it, which is that I think he calls our Negative way of Arguing.
3. It ſeems abfurd to provoke to pofitive exprefs Scripture againſt
every particular Chimera that may come into mens heads, a thouſand
years after the Scriptures were writ; for ſo, if any man ſhould aſſert,
(efpecially if many fhould agree to it) that Mahomet is a true Prophet,
or that the Moon was a Milftone, or whatever elfe can be fuppofed more
unlikely; I am bound to fubfcribe to it, except I can bring particular,
pofitive, exprefs Scripture againſt it. It has alwayes been the prudence
of Law-givers to direct their particular Laws againſt Faults in being, left
in forbidding all that might be, they might teach fome, that never elfe
would have been; God has walked in the fame wifdom he infuſed into
them, and it has fufficed him particularly to condemn what was particu-
larly practifed againſt Faith and good Manners, leaving general Rules
for the Tryal of after Emergencies. Yet,
quences of the
Doctrine of.
Purgatory.
/
4. In the Scriptures we have quoted, there is that pofitively afferted,
that gives us good Foundation pofitively to conclude, that there is no fuch
place as Purgatory.
For if Chrift has fully fatisfied, and God fully pardoned, and gave
hopes to his people, that on their departure hence, they fhall be imme-
diately glorified, (all which has been fully by pofitiye Scriptures proved)
we may pofitively conclude, that other Satisfactions are not required,
the Saints fhall not be fo feverely puniſhed, nor their Expectations at
that rate delayed, as in the Doctrine of Purgatory is afferted. And thus
we have done with our Doctrine pofitive.
(6) What evil Confequences are there of this Doctrine of Purgatory,
where it is received, and whereon it should not be received?
I have forehinted fome, which I fhall briefly recapitulate, and adde
a few others.
1. Hereby the Freenefs of Gods Grace is difparaged, and he is repre-
fented an hard Mafter to them that fear him, contrary to the Notion he
has
1
Serm.XXIV.
831
and Dangerous Doctrine.
has every where given them of himſelf, and his deſign of infinuating into
the good Opinion of them, as one mainly tender over them: God would
make them believe, that he was afflicted in all their Afflictions, and angry
with them that layd an hard blow, or continued an heavy hand upon zech. I. 15.
them, though it was but for feventy years. But in this Doctrine of Pur-
gatory he is reprefented as of a far other temper; and that when men
have done their worft with them, they fhall not fcape fo, but hew ill
have his pennyworths out of them, and a thoufand years exquifite Tor-
ments fhall not fuffice fome of them; which is to dafh the good Opinion
his Saints (on his Sons Report) had conceived of him.
2. Hereby the Fulneſs of Chriſts fatisfaction is denyed, and Faith in
him much difcouraged. What confidence indeed can be put in him, if he
fhould leave us thus in the lurch, and force us to feek other Friends, when
we have moſt need of him.
3. Hereby the horrid Nature of Sin is leffened, in that any thing that
we can fuffer in a little time, or our Friends can doe over and above
their own Duty, is reputed a juft fatisfaction for it, or any the leat Re-
mainders of it.
4. Hereon Humane works and helps are over advanced, and many
a piece of Superftition and Will-worſhip introduced, and a pack of de-
ceitfull Priefts diverted from their proper work with the Living, and Eccl. 9. 6.
vainly occupyed about the Dead, that have no more a portion for ever
in any thing that is done under the Sun.
5. Hence Bad men are lefs carefull to prepare for Death, fince a
great part of their buſineſs may be done by other hands when they are
gone.
6. Hereon Good men are e'en afraid to dye, for it feems a terrible
thing to enter into this Purgatory, where efpecially their coming out de-
pends fo much on mans Sincerity, whom it is hard to truft when one'
is gone, and his Reward is come. They that know the difficulty of Be-
lieving in Christ, muft needs be more ftreightened to place any com-
fortable confidence in a Prieſts prayers and Maffes, that (if he be faith-
full while he live,) lives not for ever to make Interceffion, or make up
his Satisfaction for him.
From all which I conclude,
That the Doctrine of Purgatory and Prayers for the Dead, as if
thereby their afflicted, tormented Souls could be relieved, is a Cor-
ruption of lamentable confequence to the Church, and a pernitious fnare
to Souls.
But fince there is no fuch Thing as a Purgatory after this Life,
1. Let us purge and prepare our felves as much as we can in this
Life, making ufe of Chrifts Blood, Spirit and Word to that purpoſe,
and freely fubmitting to, and complying with prefent Afflictions in their
defign this way, confidering, That Chrift gave himself for us, that he
Rrrr 2
might
General Con-
clufion.
use.
"
عربية
4
832
Serm. XXIV.
Purgatory a Groundless
Pfal. 50. 22.
In locum.
might redeem us from all iniquity, and purifie unto himself a peculiar
people zealous of good works. Let the fire of holy zeal burn in your
breafts, fince the Fire of an after-Purgatory, is not like to kindle on your
perfons.
2. Let this cut off all vain hopes after death from them that have neg-
lected Salvation-work in life, confidering that there is no relief for them
hereafter, but to Hell God will immediately fend them, Pfal. 9. 17.
Confider this ye that forget God, and unpreparedly expofe your felves
to his hand, for he will tear you in pieces, and there jhall be none to deliver
you; or yet further to fpeak to you in the Pfalmifts words, Pf. 49.6,7,8.
They that trust in their wealth, and boast then felves in the multitude of
their Riches, none of them can by any means redeem his Brother, nor give
to God a Ranfom for him; For the Redemption of their Soul is precious,
and it ceafeth for ever.
3. Let this chafe away needlefs Fears from good people at the point
of Death, for when they have drunk that Cup, they ſhall tafte no more
hitter to all Eternity, Sorrow and fighing fhall fly away, and everlaſting
Foy fhall be upon their heads.
4. Let what has been faid commend the Proteftant Doctrine in deny
ing Purgatory, as a ufefull wholfome Doctrine, while we live, and alike
-comfortable to them that have lived well, and learn'd to rely on Chrift,
when they come to dye.
(7) Laftly, let me give the genuine fence of this place, and improve it,
and this will force a more particular refpect to the Context.
1. The Builders are generally underſtood, (in a way of Eminency at
leaft) of the Doctors of the Church; though I will not contend, if any
fhall comprehend alfo their Difciples that Thall build their Faith upon
the Doctrine which they have delivered.
2. The Foundation that is built on by both Builders is fuppofed the
fame, The Lord Jefus Chrift, fuch as own him, are as to the main Chri-
ftian; they on all hands are yielded to broach damnable doctrines indeed,
that deny the Lord that bought them, 2 Pet. 2. 1.
3. As to the Materials that are fuperftructed on this Foundation,though
fome of our Adverfaries are contentious about them, and will (againſt all
fence) fuppofe by Gold and Silver to be meant good Works, and by Hay
and Stubble Venial fins, (which is a perverfion of the very fcope of the
Text) yet hereabout we are pretty generally agreed, that at leaft pro-
perly and firftly, the Apoſtle fpeaks of Doctrines, and by Gold, Silver,
and precious Stones, are meant a Superftructure fuitable to, and worthy
of the Foundation, like precious Faith, that in the whole Building there
may be a proportion: And by Wood, Hay and Stubble, (as Alapide
phrafes it) we understand, Doctrina incerta, frivola, pompofa, phalera-
ta, curiofa, inutilis; an uncertain, frivolous, pompous Doctrine, that
has more fhew than fubftance; that is of a bafe, earthy, rotten, moulding,
periſhing
1
Serm. XXIV.
833*
and Dangerous Doctrine.
¿
perifhing Nature, that is a blemiſh to the Foundation, and deftroys the
Uniformity of Chriftian Religion; and makes a meer Nebuchadnezzars
Image of it, part Gold, and part Clay; that can never cement or hold
long together: And by thefe laft Builders, or rather Dawbers, I under-
ſtand eminently the Popish Doctors; Chrift they feem content fhould
lye for the Foundation, though fome will tell them, it is but a Nominal
Chriſt that they lay there neither, for the ftrefs of their Building is layd
on other things, while they make ufe of his Name; and we muſt be
beholding to our felves, and I know not what Saints, for our Salvation,
though He bears the Title of our Saviour. Yet grant it, that they make
Chrift their Foundation, what incongruity is there between that and
their fuperftruction? To inftance:
Chriſt is King; this they pretend to own, a golden foundation: But Pfal. 2. 6.
They muſt raign. This in effect they inferre; a wooden, dirty, dungy
Superſtruction. If you ask wherein they do fo? I anſwer, (1) In difpen-
fing with Chrifts Laws, which they do at pleaſure. (2) In making New
Laws equally obliging Confcience under pain of Damnation; this they
have done with that Arrogance, that we may finde Ten of theirs to One
of Chrifts, as will appear by comparing their Voluminous Decretals
with his Gofpels, and his Servants Epiftles. And laftly, in taking upon
them to Authorize as it were and inforce his Laws, as if they had their
binding power, not fo much from Chrifts Inftitution, as the Popes De-
claration nor in this can they pretend Subftitution, unless they could
fhew us his Commiffion, walked by his Directions, or expreffed more
Subjection. That Scripture, in regard of the Popes Arrogance, both in
refpect of Chrift and his People, may well be applyed (as undoubtedly
it belongs) to him; that as God, he fitteth in the Temple of God, fhewing
himfelf that he is God, 2 Theff. 2.4.
Agen, Chrit is Prophet; a good Foundation: But we muſt ultimately
hear and heed the Pope; a trawy fuperftruction, and a perfect dé-
grading of Chrift by implication; fee whether we bring againſt them a
wrongfull accufation: Things are not to be believed becauſe Chrift faid
them, but becauſe the Church of Rome avouches them; the very Scrip-
tures themſelves, and every particular Article of Faith, according to them,
have their Credibility, not from any character that Chrift has put upon
them, or Seal that he has fet to them, but as the Church votes them,
fo we muſt believe of them: This is more notorious than that we ſhould
need to bring in particular Authors of theirs; and what is the meaning
of this, but while they give Chrift the Name, to ufurp to themſelves.
the Office of inftructing and inlightening the world; it may be no He-
refie to disbelieve what Chrift has faid, as was fore-noted in the inftance
of Pope John 22th; but he that fufpends Faith to any thing, or dares
think contrary to what the Pope (forfooth) and his Council have inftamp-
ed with their Authority, he is an intolerable Heretick, and fit onely
for Hell.
}
Once
á
1834
Serm. XXIV.
Purgatory a Groundless
Once more, They will not ſtand with us about Chrifts being Priest,
wherein they feem to own the Foundation; but ftreight joyn with him
fuch a frye of their Sacrificuli, as if they much doubted his fufficiency:
hence alfo we are taught by them to multiply Sacrifices as well as Prieſts,
Heb. 10. 14. as if he had not by that one he offered, for ever perfected them that be
lieve; we are put on perfonal Satisfactions, directed to others Inter-
ceffions, all wayes are deviſed to affront him in this Office, while they
pretend to own him.
!
C
i
And by what in theſe particulars has been inftanced, is evidenced
what it is to rear a ftrawy Superftruction on this golden Foundation,
wherein the Papiſts of all men are notoriouſly guilty.
€
4. By the Day that fhall declare every mans work, the Papifts will
have meant, as in their Tranflation is read, the Day of the Lord; by
which fome of them underſtand the Day of the general Judgement;
though others will admit a more particular Judgement, and with good
Reafon; for if good and bad works were not declared till the day of
the univerfal Jndgement, and the fiery Tribulation of that day, the Fire
of Purgatory would go quite out, for there would be no place for that:
But it is confeffed on all hands, that the generality of Greek Copyes,
read onely the Day, not the Day of the Lord; and that it is not keinon
une as that great Day is wont to be expreffed, but onely, he;
Therefore hereby I am inclined to underſtand fome brighter feafon of
the Goſpel, and day, in reſpect of its Light, to diſtinguiſh it from the
former times, which were a kind of Night, wherein thofe Myfts had aroſe,
that the Light and Heat of this Day ſhould ſcatter and chafe; according
as was foretold, 2 Theff. 2.8. That this wicked one should be revealed,
and that the Lord ſhould confume him with the Spirit of his Mouth, and
deftroy him with the brightness of his coming; which word we find has
been regarded, and that wicked one and his Works (however by the
advantage of former darkneſs he and they were concealed) have begun
to be revealed, confumed, and we hope, as the day grows brighter, to
fee utterly deſtroyed. For as the Day growes in Light, we may expect
it to increaſe in Heat, that it fhall be tormenting, through its violent
fcorching, to them that for their evil and odious works have alwayes
affected darkneſs and fhade, Rev. 16. 8,9.
5. We are hereby lead further into the underſtanding of the Fire after
mentioned, as a Concomitant of this day, wherein every mans work,
that is, Words and Faith, fhould be tryed, all adulterate works con-
fumed, and fuch like workers damaged and greatly endangered; and
this Fire I underſtand partly of the Word of God, which I find fo ex-
preffed, Jer. 23. 29. ds not my Word like Fire? and fo acting, Jer. 20. 9.
His Word in my heart was as a burning Fire, fhut up in my Bones; partly
I underſtand it of the Spirit, that ſhall blow up this Word, and actuate
it unto a greater vigour, making it to burn fiercer, as Bellowes doe in-
rage our ordinary fire, to which there feems an allufion, Isa. 30. 33. the
breath
L
Serm. XXIV.
835
and Dangerous Doctrine.
BA
}
!
breath of the Lord like a stream of Brimstone doth kindle it; and in re-
gard of the inflamations that are made in the Heart by the Spirits en-
forcing the Word, it may be called a Spirit of Burning, Ifa. 4. 4. And
yet further I conceive, great and grievous Tribulations may be a third
ingredient of this fire, and all to make it yet fiercer and fiercer, that it
may be effective for the various purpoſes for which it is fent, proba-
tion, purgation, or confumption, according to the plyableneſs or obfti-
nacy of the Objects it meets with.
When this fire fhall be kindled, and at this rate quickened, true and :
falfe Doctrine ſhall be diſtinguiſhed, the one cleared, and the other con-
demned; and fo each mans works manifeſted.
This premiſed, what remains is eaſily explained.
His Work may be faid to abide, whofe Doctrine ſhall be approved,
and he shall receive a reward; prefent, in the further fatisfaction of mind
he fhall receive by the Spirits confirmation and confolation of him, asto.
what he has preached, profeffed, or believed; and future, in the pecu-
liar Glory he may expect, as having found Grace to be faithfull in all
times: This John exhorts the Elect Lady to look to, that both he and
The might receive a full reward, 2 John 8.
7. His Works are faid to be burnt, that yields to the burning Light
of that day, that fubmits to the Convictions of the Spirit,. and quits his
former Errours; fo Chrift is faid to come to destroy the works of the Devil,
by the manifestation of himſelf, 1 Job. 3.8. That is, to burn them, as
!
here, with the brightneſs of his coming; and fo the Sons of Levi were Mal. 32, 3
purified, by his burning up their drofs, and leaving them thereby a pure
mafs; it is, I'm fure, no uncouth Notion we give you, when we inter-
pret this burning of their works, by a purification that ſhall pass upon
the Builders, in their feparation and confumption, through the Spirits
efficacious and clear Conviction. But,
8. How is the Builder hereon faid to fuffer loss? It may feem his
Gain.
Anf. Yea, and it will prove fo, as Loffes often doe, even as the Ma-
riner accounts it, when by the lofs of his Lumber he faves his Treaſure,
by the lofs of his Goods he faves his Ship, by the lofs of his Ship he faves
his Life; But whatever he does gain, Lofs ftill he is reckoned to ſuſtain.
So in the prefent Cafe, he that on the Spirits Conviction quits his former
Errours, gets the knowledge of the Truth, gets Favour with God, which
are far better things than what he has parted with. Yet inasmuch as theſe
things might have been eafier and cheaper had, than (it may be) he comes
by them, and in that by a kind of force, as in a Fire or Shipwrack, to
fave himſelf he parts with them; they may bear the Name of a Lofs, as
Paul reckons the parting with his Righteouſneſs, though it was in order
to the winning of Chrift, Phil. 3.7,8. Those things that were gain to
me, I counted lofs, yea doubtless, I count all lofs, I have fuffered the
lofs of all things, &c.
་
'
And
1
34-
836-
Serm. XXIV.
Purgatory a Groundleſs
!
Rom. 1. 18.
I.
And in the prefent cafe, whenever thefe refufe-works are burnt, we
may reckon up fome Lofs, as (may be) the lofs of Time, the lofs of La-
bour, the lofs of Reputation, the lofs of Preferment, the lofs of Life;
fo fome have found in quitting their corrupt Opinions, but the pro-
mife is, He that lofeth his Life for my Name, fhall find it, Matth.
IO. 39.
+
9. From hence naturally refults the interpretation of our Text, [But
be himſelf fhall be faved, yet so as by Fire, that is, by yielding to
thefe Convictions, and quitting his falfe Opinions, even as when a mans
Houſe is on fire, if he leaves his Goods, leaps out of the Window, and
haftes away, he may fave his own perfon with the lofs of the Reft; but
if he obftinately refift the fire, in zeal to fave his Subſtance, he may
perifh himſelf: In like manner, if when this Spiritual Fire do's fall from
Heaven upon our fpiritual Hay and Stubble, we fuffer it to prey there-
upon, and content our felves to eſcape with our own Lives, giving up
thefe Idols of our Hearts, and inclining our felves to embrace Gods Re-
vealed Truths, we may fave our Souls with fome little fcorching. But
if we go about to quench this Fire, and fupprefs its Light, with refolu-
tion to fave this pitifull ftuff; we may poffibly preferve that, but more
than bazard the everlaſting burning of our own Souls by it. For the wrath
of God is revealed from Heaven against all ungodliness and unrighte-
oufness of men, who hold the Truth in unrighteousness; and to them that
are contentious, and obey not the Truth, but obey Unrighteousness, in-
dignation and wrath, tribulation and anguifh will God repay on every
Sout of them.
And this I fuppofe is the genuine meaning of the place.
Obj. But our Adverfaries will be asking, What Pope, what Coun-
cil fayes fo? by what Authority will we inforce their receiving of this
fence?
Anf. To which I anſwer in two particulars:
Į. I note the Commentaries of Popes and Councils, however good
they be at it, are very rare things, and come not to every ones hands;
one may gueſs them choyfe Jewels, that they keep them fo cloſe ; though
they are a fpightfull fort of Folks, if they onely know the Mind of God,
that they fo rarely apply themſelves to open the Word of God.
2. I fuppofe there is Authority in the Text fufficient to bow our Minds
to read it with meekneſs, and without prejudice; and being confident
of this, I am leſs folicitous for the Authority of the Comment. For in
our giving the fence of Scripture, we pretend not to have dominion over
any ones Faith, that we fhould come with Serjeants and Bailiffs to arreft
any ones confent without his due conviction to it; but it ſuffices us to
propoſe with Fidelity, what on our beſt fearch and moft ferious prayer,
feems likelyeft to be the mind of God, and commend our felves and
fence to every mans Confcience in the fight of God; and he that hath an
Eye to fee, let him fee; but he that will flutter out all the light, that is
brought
Serm. XXIV.
837
and Dangerous Doctrine.
brought to him, becauſe it is not fet on a Candle-ſtick that likes him,
let him lie in darkneſs, if he affects it; but let him think of the blacknefs
?
of darkneſs that may be referved for him, as a juſt puniſhment of his Soc. de p
defpight of Light. This has been thought a meet Recompence for fuch & mundo.
Errour.
Briefly then, as I promiſed, to improve this genuine fence,
Improve-
1. By way of Expofition of Proteitants Charity, wherein Papiſts much ment.
glory:Even We,fay they,hold that they may be faved; We doe, but obferve
in what Cafes: 1. In cafe of invincible Ignorance; and thus we hope well
of many a devout Soul that dyed in their Communion, in the night of
Popery, and had not Means or Opportunityes to know better; their
walking in all known Duty, and Repenting even of unknown iniquity,
might commend them to Gods infinite mercy; but ftill this is onely our
Charity, a Relyance on which, except we had better Judgements than
they think we have, makes not for their fafety. 2. In caſe of their Re-
formation in complyance with after conviction; and thus we have like
hope of Turks and Pagans, and this I am apt to think is almoſt gene-
rally expected, fince the day of Goſpel Light has begun to dawn, and
much more as it grows brighter and brighter, and its beams dart hotter
and hotter upon their Confciences: Let the Learned of them efpecially
look to it, for however it goe with the fimpler fort, that are fo of Ne-
ceffity, they willardly efcape, Perfons and Works too; but if they
abide together, now the day of the Lord is begun, and his Fire goes forth,
they are like to be burnt up, and perifh together. And it is not our
Charity, nor (may be) Gods Mercy, that will relieve them, while Chriſts
Merit, in defpight of all the Convictions of his Spirit, is thus-flighted
by them.
2. By way of Call to ingenuous Papiſts, to cloſe with this way that
is difcovered for their Salvation, by quitting their ftrawy and wooden
Superſtructions, and giving up all their vain Inventions to their firft Con-
viction; I would not have them prevent it, nor delay upon it; it is dan-
gerous abiding in Babylon, when it is day, retaining the works of dark-
nefs, when it is light; when you do hear Gods Call, (and hearken for it)
Come out from amongst them, left ye partake of their Plagues or to ap- Rev. 18. 4.
ply what was faid to Lot, Gen. 19. 17. Eſcape for your life, lock not
behind you, neither ſtay in all the plain, eſcape to the Mountains, left you
be confumed.
3. By way of Caution to unwary Proteftants, that (may be) hold the
Foundation; look alfo to the Superftruction, take heed of ftrange and
uncouth Opinions, and when you have imbibed them, be not over-tena-
cious of them, but give them up ftreight to Conviction, and ſtand not
on the lofs of Reputation, the quitting them may be the onely means of
thy Salvation. For though there may feem no great evil in thy Opinion,
thy obftinacy in adhering to it, when fufficient Light is given to fee the
sfff
folly
{
838
Serm. XXIV.
Purgatory a Groundless, &c.
Conclufion.
folly of it, may in continuance become the Sin againſt the Holy Ghoſt,
that will never be forgiven.
To conclude, I read, A&t. 19. 19, 20. Of many that had uſed curious.
Arts, which brought their Books together, and burnt them before all
men, and they counted the price of them, and found it fifty thousand
pieces of Silver, fo mightily grew the Word of God, and prevailed. A
remarkable inftance indeed of the power of the Word: That Scholars
fhould be wrought on to burn their Books, their Books of curious Arts,
that got them probably their Credit; their Books of fuch a value. And
the truth on't is, to accommodate our prefent cafe hereto; mens own
Notions and Fancies are dear to them, when no outward advantage fol-
lows them, Qai velit ingenio cedere rarus erit,] but much more when
their Interefts are twiſted with them: Yet methinks, their Souls fhould
be much more precious; and for their fakes, I befeech all concerned in
the former charge of foolish Builders, that they caft away their Idols of
Silver and of Gold, to the Bats and to the Moles; and I befeech God in
the behalf of Rome, and all that partake with it in its unmeet and un-
worthy Superſtructions, though on the common Foundation; that on
the warm Application of the Word, they may feparate from their works,
left as the fire grows hotter, they be confumed with them. A bleffed
Bonfire it would be, to fee their Works all burning, and therein blef
fed, as it would tend to their Souls faving. Buth! my heart mif-
gives me; if Gods Word fo far prevail for their Conviction, what means
that crackling Noyſe I hear, of Fire and Brimftone prepared for their
Deftruction? Rev. 17. 16. & ch. 18.v. 8.
Ceafe frighting one another with your Purgatory flames, that are but
imaginary; and fly the Fire of Gods Wrath, kindled at his Jealoufie, that
is like to prey upon you unto all Eternity.
SER-
j
1
SERMON XXV.
The Viſibility of the True Church.
839
ļ
2
Matth. XVI. 18.
And I fay also unto thee, that thou art Peter, and upon this
Rock I will build my Church, and the Gates of Hell ſhall
not prevail againſt it.
O
•
=
UR Bleffed Lord being within the Territories of Cafarea Phi-
lippi (neer Lebanon and the Fountains of Jordan, where Philip
the Tetrarch of Itures and Trachonitis had his Royal Seat or
Throne) was pleaſed to put two Queſtions to his Difciples: 1. Whom
did men commonly fuppofe him to be? 2. Whom more eſpecially did
they judge and acknowledge him? To this demand, Peter in the (a) a Petrus ex
name of the reft (for our Lord propounded the queftion to them all) re- perfonâ omnium
plies and confeffes him to be the true Meffiah, the Son of the living Apoftolorum,
God.
Upon this glorious Confeffion, our Lord and Saviour,
1. Pronounces a heavenly bleffing to Peter, v. 17.
7
2. Acquaints him and the reft prefent, that upon himſelf whom he
had confeffed to be the Son of the living God, not only Peter, but his
whole Church ſhould be firmly built, v. 18.
3. He makes a Promife to him and the reft, of Minifterial power, v.19.
which he performed unto all, when he breathed on them the Holy Ghoſt,
Job.20.22,23.
In the 18th verfe, befides the Preface [And I fay alfo unto thee, we
have three principal parts.
I. Encomium Petri, or a Laudatory Teftimony, beftowed upon Pe-
ter, and in him, upon all, of whom he had demanded anfwer; Thou art
sfff z
Peter
&c. Hieron. in
loc. Tom. §.
P. 30.
1
t
840
Serm. XXV.
The Visibility of the True Church.
Gen. 17.5.
Peter, &c. In which our Lord does not now first give him that Name,
for that was done before, Joh. 1.42. where our Lord told him, that
thenceforth he ſhould be called Cephas or Peter (which is by Interpreta-
tion a ſtone) as God of Old had declared concerning the name of Abra-
ham and Ifrael; and as Elizabeth about the Name of her Son John.
In this denomination of Peter, there is a manifeſt alluſion to the follow-
Fract.2.Caping words, by an elegant Paranomafia or nagaonpicious: Thou art Peter,
whom I have formerly called by the name of a Stone, to note thy being
built upon that Foundation-ftone, that Rock of Ages whom the Father
hath layd in Zion,
32. 28.
Glass. Rhet.
II. A Declaration of our Lord concerning his Church, which he com-
pares to a Houfe, Palace, or City, wherein obferve,
The Foundation of this Building, On this Rock, reprefenting him
whom thou haft confefs'd.
2. The Architect, I will build.
3. The Edifice, My Church. Not any particular Church exclufive to
others; but the whole Church. Catholick. This Text affigns no diploma
or Priviledge to the Church of Jerufalem, Antioch, Conftantinople, Car-
thage, or ancient Rome, or any other particular Church, otherwife than
as parts and parcels of the whole Church; or as there may have been
found in them, fuch as by lively Faith and found Doctrine were built
apon Chrift, the onely true and living Rock, the fure and precious Foun-
dation of his Church. As to the timeing of the Verbs I will build, that
no way excludes the ancient Fathers before our Lords Incarnation, who
Heb. 11. 13. all dyed in Faith, and without whom we are not made perfect; but notes.
the continuation of this divine work in building up the Church, till the
Top-ftone be laid in the end of the World, with Acclamations of Grace.
It pre-fignifies the enlargement of the Church among the Gentiles, by
the Minifterial Edification of the Apoſtles, according to that famous
Zech. 6.12,15, Prophecy in Zechary, of the latter times, when they that are afar off,
fhall come and build in the Temple of the Lord, confonant to the tenor.
of the whole New Teftament.
Verf 40.
a Pet, 3, 10,
Deur, 32, 22,
2. Sam, 22,r6.
Yerf. 8.
1. 59.5.
III. The Perennity or Perpetuity of the Church. Our Lord addes a
Promiſe as ſtrong as the Foundation it felf, for the Mouth of the Lord
hath ſpoken it: That his Church fhall be monumentum are perenniùs,
more durable than Heaven and Earth: for they fhall pass away with
great Noyfe, the Elements melt, the Earth, and the works therein ſhall
be burnt up: The Foundations of the Earthly Mountains may be fet on
fire: Etna, Vefuvius and Hecla may vomit out their burning bowels.
The Channels of the Sea may appear, and the inmoſt Caverns of the
World be difcovered; nay the foundations of Heaven may be moved,
and fake, and its Pillars tremble, when God is wroth: But the Church
of God fhall perfift and endure againſt all affaults, against all oppofiti-
ons imaginable. For 'tis his Church, again't whom all created power is
but weakneſs, their machinations and contrivements a thouſand times
mote
Serm. XXV.
840
The Visibility of the True Church.
more frail than the moft delicate and tender Web of a Spider. The
waves that foam againſt this Rock, dafh themſelves in pieces, and (as Hof. 10. 7.
the Prophet elegantly,) they are cut off as Foam upon the Water, as.
Bubbles (pufft up with fwelling Pride aud Animofity against the Church)
fuddenly fubfide, and fhrink into the bofome of their primitive water.
The Gates of Hell fhall never prevail against it. The glorious Building
of the Church, affaulted it may be and fhall be, but prevailed upon or
demolisht, never. Like Mount Zion fhe fhall never be moved; nay, Píal.125. 1.
fhe cannot be moved, for the Higheft himſelf hath eſtablifh'd her, there's Pfal. 87.5.
her inward ftability: And as to the repelling of all external force and
fury, as the Mountains are round about Jerufalem, fo the Lord is round Pf. 125. 2.
about his people for ever. The Church fhall never be extirpated out of the
World. The Rain may defcend, the Floods rufh, and the Winds roar
and beat upon this Houſe; but it ſtands inviolable againſt all weathers Mat. 7. 25. .
and ftorms, for it is founded upon the Rock. Enemies may fret awhile,
fume and boyle in the brine of their own Anger, and (like Bodies mo-
lefted with fharp and corrofive humours) become felf tormenters, at laſt
are emacerated, wafted and diffolved. 'Tis Wiſdom it felf, having hewn
out her feven Pillars hath built this Houfe,truely deferving the honourable
name of S. Sophia, (more than that magnificent Structure at Conftanti-
nople) the Temple of Sacred Wiſdom.
The farther Explication of the words may be referred to the handling
of this Pofition or main point deducible out of the bowels of this Text:
+
Prov. 9:52.
That the Lord Jefus Chrift, the Eternal Son of the living God, is the Obferv..
onely Foundation of his Church, and the preferver of its duration in fome
meaſure visibly throughout all Ages.
Wherein three things are to be difcuffed, in fuch a method as a Textu--
al Sermon may admit.
1. We are to treat of the Church of Chriſt, what it is, and whereof
it confiſts.
2. Of the Foundation of the Church, that it is Chrift, and Chriſt
onely.
3. Of the Duration and Continuance of the Church upon this glo-
rious and ſtrong Foundation, in fome ftate of Vifibility through all Ages.
Though fometimes it may appear more confpicuous, and fometimes lefs.
As the Sun may be fometimes Ecclipfed, and that totally to fome places
in the Terreſtrial Globe, though in it felf never extinguifht, nor its ra-
diant beams wholly withdrawn from all parts of the Hemiſphere at the -
precife time of the compleat interpofure of the Moons body. Sometimes
he may be mantled in a Sable Cloud, and that for many dayes together;
fometimes he may have driven his Chariot to vifit our Antipodes; fomne-
times his vifible Diameter is larger, and fometimes leffer, fometimes he
warms our Zenith, and fometimes comforts the Antartick Pole. Neither -
is
842
Serm. XXV.
The Viſibility of the True Church.
Rev. 12. Iv
1 Tim. 3.15.
1 King, 6, 1,
Ifa. 2. I.
Mic. 4. 1.
Fi: 46. I.
48. 5.
8730
Rev. 21.2.
I Pet. 2. 5.
+
a
is the Queen of the Night a lefs fit refemblance, being much more va-
riable in her Phafes and Appearances. Such hath been the Fate of the
Church of God: Now direfully Ecclipfed by bloody Perfecutions, Then
fhining out the more illuftriouſly, Now clouded with thick vails of Error.
and Herefie, Then vigorously conquering by the bright Rayes of Truth.
Now dim and dusky by the thick Foggs and Mifts of Superftitious Ce-
remonies, Then more beautifull and Orient in her naked fimplicity, and
Apoſtolical Luſtre, being cloathed with the Sun, and a Crown of Twelve
Stars upon her head.
(1) As to the first, What the Church of Chrift is? We find it here
compared to a Houfe, to a ftately Palace, or Princes Manfion, or Caftle
of Defence, built upon an impregnable Rock: Nay, 'tis the Houſe of
the Living God, typed by that ancient fumptuous Temple of Solomon.
Sometimes 'tis refembled to a City, to the City of David, founded and
built upon the renowned Mountain of Zion, which fhadowes forth both
its Duration and Vifibility. But the Metaphor, as a Vail or a Glafs, be-
ing laid afide; as under the Notion of a quick Rock, we contemplate
the onely begotten Son of the Living God, fo by the Regular and well-
polifh'd Materials of the fuper-impofed building, we are to underftand
the lively Stones mentioned in Peter, which coming to him by Faith, are
built up into a Spiritual Houfe. Such as compofe the Structure of the
Church are the adopted Children of God. The learned of the Reformed
Churches have a little varied in Expreffions, but agree in the Subftance.
That the Church of God is a company of Holy Perfons, chofen of God
from Eternity, in Chrift, unto Eternal Life. The Church confifts of Men,
not of Angels, and therefore muſt be Vifible: They are Holy ones, not
Hypocrites or profane perfons, who may fometimes thruft into the Com-
munion of the External Vifible Church. They are fuch, who in Gods due
time are called out of the World, by the Miniſtry of the Word, and the
inward Efficacious Grace of his Spirit. Let's fumme up theſe particu-
lars in that Declaration, which the Church of England hath exhibited
Homilies of to ust.
+
the Church of [The true Church is an Univerſal Congregation or Fellowſhip of
England, in
"Gods faithfull and Elect people, built upon the Foundation of the Apo-
the 20 part of
the Sermon "ftles and Prophets, Jefus Chrift himſelf being the Head corner-Stone.
for Whit-Sun-"And it hath alwayes three Notes or Marks, whereby it is known:
day.
"Pure and Sound Dorine; the Sacraments miniftred according
"to Chrifts Holy Inftitution; and the right ufe of Ecclefiaftical Difci-
66 pline. ]
Theff13.
A&t. 26. 18.
Joh. 4. 24.
૬.
Upon the particular Branches of this Defcription, I muft not enlarge,
onely acquaint you at prefent, that I fhall here treat of fome peculiar
points referring to that true real, Church of Chrift whereof our Lord
fpeaks in this Text: Such, as being founded upon him by Faith, ce-
mented to him by Love, worſhips him in Spirit and Truth; againſt which
all the Powers of Darkneſs ſhall never prevail; but fhall continue fuc-
ceffively
1
t
Serm. XXV.
843
The Visibility of the True Church.
ceffively throughout all Ages here upon Earth; fometimes fhining more
clearly, otherwhiles more obfcurely, yet alwayes in fome meaſure vi-
fible and difcernible by the marks of true Doctrine, Worſhip and Difci-
pline; and at length fhall be wholly tranflated to Eternal Communion
with Chrift their moſt glorious head in the higheſt Heavens.
(2) As to the Foundation of this Church, we affert that Jefus Chriſt
is the Rock, the folid and onely Foundation whereupon 'tis built, which
may be demonftrated, 1. Negatively or Exclufively as to all others.
2. Pofitively as to Chrift himſelf.
1. Exclufively. No other is, or can be admitted for the Rock or Foun-
dation of the Church. Tum Trea On this fingle, individual Rock
ἐπὶ ταύτη πέτρα
will I build my Church. No other can communicate in this high and fu
pereminent Honour.
Obj. But fome may fay, Does not the Pronoun in the Text relate
moſt properly to the next Antecedent, Peter; and not to Chrift. Is it not
more genuine?
2. Can. 10,
An. 1. This Grammaticifme will not conclude. For, 1. 'Tis com-
monly otherwife in many other places of Scripture, as Gen. 10. 12. Job. Glaff. Gram.
8.4.4. Heb. 12.17. Act. 19. 5. and particularly, Mat. 26. 26. If in Sacr.l.3. Track
that Enunciation [This is my Body,] This fhould be referred to bread,
the immediate Antecedent, then (as the learned obferve) there's an end
of their Doctrine of Tranfubftantiation: If they will prefs fuch a Gram-
matical Nicety upon that as upon this Text. But 2dly, Though the Name
of Peter be found neereſt in words, yet tis alfo obferved, that the Per-
fon of Christ in moſt proper fence and relation ſtands nigheft to the Rock
upon whom Peter was built, and who had received that Denomination
from his Confeffion of the true and living Rock, the Son of God, the
Chriſt, v. 20.
A.2. But laying afide that Grammatical conteft, let's fhew, That
Peter was not, could not be the Rock whereon the Church is built.
For, 1. Peter was but a Man. Now no meer man can fuftain the
wrath of an infinite God, or Redeem the Church by his Elood. The
Apofile determines him to be God, who hath purchased the Church by A&. 20. 28.
his own blood; and the Author to the Hebrews declares, that the fame
Perſon who had by himſelf purged our fins, is fet down on the right hand Heb. 1. 3.
of the Majesty on high; the fame to whom the Father fpeaks, Thy Verfe 8.
throne O God is for ever and ever, that High-priest who is entred within
Chap. 6. 19.
the Vail; that Son of God, who is paffed into the Heavens. Such a one Ch. 4. 14.
became us, who is made higher than the Heavens. Chrift the Head of Ch. 7. 26.
the Church, who is also the Saviour of his Body, and gave himſelf for it ; Eph. 5. 23,25-
who loved us, and washed us from our fins in bis Blood.
Rev. I. 5.
2. Peter was a Frail mortal man. But God had his Church, and that
built upon this Rock, before ever Peter was born, and continued af-
ter his Death and Funeral. God the Father had laid this Foundation,
9040 700, Fundamentum fundatum, this trong Foundation, long Ifa, 23. 16.
before
ว
844
The Viſibility of the True Church. Serm. XXV.
Galatin. 1. 3.
C. 21.
Eph. 2. 20.
Mat. 26. 75.
before Efay's time; which the Chaldee Paraphrafe Gloffes thus:
] the King, the Powerfull King, the, מֶלֶךְ מֶלֶךְ רָקִיף גִבָּר וְאֶמְתָן ]
Atrong and terrible.] And Rabbi Solomon expreffely, The King Meffiah,
that he may be in Zion a Stone of Munition and strength, I as Petrus
Galatinus recites out of him and others of the Rabbins. The Prophets
of Old, as well as the Apoſtle, built upon this Foundation. Befides,
when Peter came upon the Stage, he goes off again; and when Peter
dyes, muft the Church perish? The Foundation being gone, the Build-
ing muſt needs tumble, neither does our Lord any where fpeak of, or
promiſe to any Succeffors fo great a Priviledge to ſtep into his room,
to lye in the Foundation, and to be the fuppofed Atlas of his Church;
and were it ſo, then Peter perfonal muſt be diſmiſs'd.
3. Peter was a finfull man, and that by his own Confeffion, [ Depart
Luke 5. 8.
from me, for I am a finfull man, O Lord] and this was acknowledg'd,
Mat.16.22,23. after that our Lord had called him by the name of Peter. Nay more than
fo, Peter erred in Faith about the Death and Refurrection of Chriſt, and
our Lord rebuked him fharply, as being under a tentation of Satan;
nay, he thrice denyed our Lord. But becauſe fome would apply the
Promife in the Text, to a Performance after the Refurrection, the Ho-
ly Scripture (as if on purpoſe to obviate thefe futilous Objections) fets
it down that even then he did not gooder, not walk uprightly in the
Gofpel, and Paul withſtood him to the face, becauſe he was to be bla-
med. Shall we then think, that the Church was founded upon a finfull
Heb. 7. 26. man? fince fuch a High-prieft becomes the Church, who is holy, harm-
lefs, undefiled, and feparate from finners; a Lamb without blemiſh and
ſpot.
Gal. 2. 14.
Verſe 11.
I Pet. 1.19.
I Pet. 2.4.5.
A&. 2. 22.
4.
Peter determines the Point himſelf, and expounds the Prophecy in
Efay of Chrift, and he himſelf doctrinally layes down Chriſt for the true
and onely Foundation in the Zion of the Church; difallowed indeed by
6,7. Pharifees and the proud builders of Babel, but approved of God, and
folemnly preach'd by Peter at Jerufalem, and unanimouſly atteſted by
all the Apoſtles, and recognized for the onely true Foundation of the
Ch. 4. 11,12. Church. Will any then, that fo admire and adore Peter for their own
ends, yet dare to gainfay him to the face, and force him into the Foun-
dation, fo flatly againſt himſelf?
Verf. 14.
Eph.2.21.
5. Peter as meer Peter, could never victoriouſly grapple with the
Affaults of Satan; he had been finally and fatally foiled, had not Chriſt
prayed, had not this Rock ſuſtained him. The Church muſt have a Foun-
dation againſt which all the Gates of Hell can never prevail, and which
infuſes Vertue and invincible conſiſtency into the Building it felf; as if
a quick and living Rock fhould infpire and breathe into the ftones of a
Palace fixt upon it, fome of thofe Mineral Eradiations wherewith it felf
is endued, to preferve it from mouldering and turning into duft. The
Church muſt have a vital and quickening Foundation, that it may not
only ſtand againſt impetuous windes, but be a growing Temple, and in-
creaſe
$
Serm. XXV.
845
The Visibility of the true Church.
X
creafe with the Increafe of God. The Church hath fuch potent, fubtle, Col. 2. 19.
and furious Enemies, that ſhe needs ftrength from the mighty God of Gen. 49. 24.
Jacob, the Shepherd, the Stone of Ifrael; one that is ftronger than that Luk. 11.21,22.
infernal ſtrong man armed; a Lion of the Tribe of Judah, that can tear Rev. 5. 5.
that Lion of Hell in pieces.
;
Since then Peter was but a meer man, a frail, mortal man, a finfull man,
weak and impotent to refift the Powers of Darkneſs, and one that abfo-
lutely rejects any fuch honour from himſelf or any other, as abhorring
fuch derogation from the Glory of his and our molt bleffed Saviour
let's inferre that [this Rock] in the Text, can in no wife be meant of
Peter, or any other of the Apoftles. And that this was the fence of the
ancient Church, I might abundantly prove; let it fuffice to recite but two
or three teftimonies.
Eton.
Chryfoftom on this Text, Upon this Rock, expounds it Tris Tist Chryfoftim, Tom,
Tis ouorogias on the Faith of Confeffion, i. e. upon Chrift, in whom thou 4. P.344. Edit.
believelt, and whom thou haft confeffed. And let Chryfoftom explain Id. in Homil. 1.
himfelf: [ ἐκ είπεν ἐπὶ τῷ Πέ]ρῳ, ἔτε γι' ἐπὶ τῶ ἀνθρώπῳ ἀλλ᾽ ἐπὶ τὴν πισιν την in Penteer ft.
Éaurò èxxanoiav wxonor He ſaid not upon Peter, for he did not build
his Church upon a Man, but upon the Faith of himjelf.]
Tom, 8. p 979.
Ambrof. in c..
Auguftin in'
P. S
Edir. Baf.1569.
in Joh. Evang.
In like manner Ambrofe, or his Contemporary, upon the 2 of the Eph. p. 1998.
Ephefians, citing this Text, [Super iftam Pctram, hoc eft, in hâc Catho. Edit. Par.15øy.
lica Fidei Confeffione ftatuo fideles ad vitam.] Upon this Rock, that is,
upon this Confeffion of the Catholick Faith, do I fix, fettle or build Be-
lievers unto Salvation. But of all, none more clear than Austin, in his
Sermons upon Matthew; [ Super hanc Petram quam confeffus es, i. e. Mach Serm. 13.
Super meipfum Filium Dei vivi, &c. fuper Me adificabo Te, non Me fuper Tom 1,68.
Te, &c.] Upon this Rock whom thou haft confeffed, i. upon my felf
the Son of the Living God, &c. I will build Thee upon Me, not Me upon
Thee. Again, in his 124th Treatife on Fobn, [Super hanc Petram quam Id. Tract 124,
confeffus es, &c. Petra erat Chriftus fuper quod fundamentum etiam ipfe Tom. 2. p. 57%.
adificatus eft Petrus.] Upon this Rock which thou haft confeffed, &c.
the Rock was Chrift, upon which Foundation even Peter himſelf was
built. Again, in his 10th Treatife upon the Epiitle of John, [ Super hanc Id. Trađ. 10. in
Petram, &c. fuper hanc fidem, fuper id quod dictum eft, Tu es Chriftus Tom. 9. p. 649.
Filius Dei vivi, &c.] Upon this Rock, &c. upon this Faith, upon that
which had been ſpoken of (i.e. by Peter) thou art Chriſt the Son of the
Living God. So that when Auffin or other of the Fathers explain this So Sixt. 2. in
Rock, by this Faith, or this Confeffion, we fee they underſtood it Ob- caur. 24. 9.1. e
jectively of our bleffed Lord, the Son of God. Many more might be 10. col. 1835.
cited, but I halten.
Obj. Some have replyed, That though Peter be not the main, princi-
pal and effential Foundation of the Church, yet he may be admitted as a
Secondary, a Vicarian, a Miniſterial Foundation, without detriment to
the Honour of Chrift.
A. 1. I anſwer, this Secondary Foundation, is an abfurd diſtinction,
Tttt
and
Epift: Johan.
Decret,Gration,
846
Serm.XXV.
The Visibility of the True Church.
c. 3.
Ej h. 2. 20.
7
and contrary to the very Nature of a Foundation. Whatever is laid upon
Vitruv.1.c. the Foundation, is a Superstructure or part of the Building. Vitruvius,
3. & 5. & 1. 3. the grand Mafter of Roman Architecture, taught his Romanifts no fuch
fond language, when he mentions. Foundations in three feveral places;
nor Barbarus upon him, nor Palladius. Let's paſs then from Artificial
to the Metaphorical or Spiritual Buildings, for whofe fupport Scripture
fupplies us with no fuch Additions, or Coagmentati, ns with the main
Foundation. If any fhould urge out of Paul, that the phefians were
built upon the foundation of the Apoſtles and Prophets; it muſt be un-
derſtood of a Doctrinal foundation, not an Effential: for Chrift himſelf
is expreffely there termed the Corner-ftone, the xídos dreggwricos, the
grand Maffie ftone, that fills up the whole area, and reaches to all four
Corners, on whom folely all the Building, ou, the whole Building is
fitly framed together. The Apoftles indeed did lay this foundation and
no other, and the Ephefian Saints were built upon this foundation of the
Apoftles, i. e. which the Apoſtles did lay, and fo 'tis call'd their founda-
tion, architectonicè, or by a Metonymie. They preaching the Doctrine
of Faith in Chrift, did lay down for the fole Rock this great and fun-
damental point (though rejected of the Jewish Builders) that there is
no other Name given under Heaven among men, whereby we must be
faved.
Vorfe 21
1 Cor. 3.11.
}
J
Ad. 4 13.
2. Again, This their fecondary Foundation, (which we fay is Doctrinal
onely) muſt be co-extended to all the Apoftles and Prophets, by the
Plumb-line of the fame Text; and therefore their laying of Peter for the
onely foundation, though but Secondary, will fink as in the Moorish
ground by Tyber, and will prove no fingle foundation at all; for all the
other Apoítles are joynt-heirs of the fame preheminence. Holy Paul,
(fpeaking of fuch a Doctrinal foundation,) fayes, that he preach'd the
Fem. 15:20. Gofpel where Chrift was not named, left he ſhould build on another mans
foundation.
1
11, 12.
3. Hence it appears, that the preaching of the Gofpel of Chrift, is all
the Foundation that the Apoſtle pretends to, viz. to a Doctrinal laying
of Chrift, as the true foundation of his Church. Paul was but a work-
man, a Labourer dexterouſly handling his Evangelical Inftruments, and
Cor. 15 10, Peter was no other: Nay, Paul teftifies, that he laboured abundantly,
more than they all, in laying this foundation, and building upon it: for
fo (fayes he) we preach'd, and fa ye believed. No other Foundation can
any man tay; he fpeaks it entws dvipps, both expreffely and ex-
clufively, to neuvov, præter quod jactum vel pofitum eft. No other
beſides it. Mndèv esa μisov åµåv nỳ Xers, None between us and Chrift, as
Chryfoftom gloffes it, and proceeds; ἂν γδ γίνεται τί μέσον, ευθέως απολλύμεθα ;
¿de To μmgóτatov. If any thing interpofe between us and Chrift, though in
the least, we perifh preſently.
1 Cor. 3: 11.
Chryfin 1 Cor.3.
Tom.3. p.297.
Gal L. 12.
4. Again, If Peter had been any fuch Secondary Foundation, furely
Paul, who received the Goſpel by the Revelation of Jefus Chrift, would,
nay,
Serm.XXV.
847
The Viſibility of the True Church.
nay, must have excepted him from the reft of the Apostles, or at leaft
have conjoyned him with Chrift, and have laid fingle Peter next and
immediately upon him. But this is Vatican Doctrine, and to be found
no where but in the fained Acts or Revelation of Paul, which Gelafius
condemned for Apocryphal.
συμ
Mat. 28. 20.
To conclude then, fince our bleffed Lord and Head of the Church hath
declared no Vicegerent, being a Spiritual King, the Son of the Living
God, who fearches the Hearts and Reins, and is Omniprefent by his Rev. 2.23.
Divinity, and promiſed to be with his Church in all Ages, by vertue of
his Spirit; He needs no Vice-Roy, has inftituted or appointed none;
and Peter exercifed and performed no fuch Office, but calls himfelf up. 1 Pet. 5. 1.
TeeσBUTES, (as 'tis in the Greek) a Fellow-presbyter, with fuch as feed
the Flock of Chrift; fince Paul and John make all the Apoſtles equal in Rev. 21. 14.
Preaching, and laying down this Foundation, the Doctrine of Faith in
Chrift, the Son of the Living God: Let us then fairly lay Peter afide,
without any diminution to his Apoftolical Honour, which we greatly
P. 163. Edit.
reverence, and look upon him as perfectly equal (pari confortio, as Baf. 153.
Cyprian ſpeaks) with the reſt of the holy Apostles, and let us with all
Cypr. de
Adoration and Joy, behold Him, (whofe Shooe-latchet Peter was not Simpl. Prill,
worthy to loofe,) as laid by the Father in Zion, and firmly believe in him Marfil Patav.
as the Son of the living God, whom Peter confefs'd to be the Rock, and defenf. Pacis,
preach'd him up in the face of the Elders of Ifracl, for the onely Foun
dation of the Church.
Parr.2 c. 15.
P. 198.
A&, 4.10,1.
If Peter then be not the Effential and Perfonal Foundation of the
Church, (which were Blafphemy to affert ;) if the Secondary Foundati-
on be a Nullity, Then down falls all the pretended Succeffors of Peter,
whether at Cafarea in Palestine, or Antioch in Syria, or any of the
Cities of Pontus and leffer Afia; much more their wooden Seat at Rome
(as Baronius fhapes it) A. 45. n. 11. as the furtheft, fo the weakeſt
pretenders to fucceed the Apoftle of the Circumcifion. Nay although it Gal. 2.7, 3.
were granted that he were at Rome, which fome Learned men ftiffly
deny; though he might fuffer at Rome, which others out of Ferom and
Lyra infinuate to be a mifinformation, and that he was crucified by the
Jews; Thefe things impair not our caufe, fince Peter had no more pow
er than any other of the Apoftles, and therefore could tranfinit no more
to his fuppofed Succeffors. For 'tis a ſtated Rule in their own Canon-
Law, Nemo plus juris in alium transfert, quam fibi comperit; None can Reg. juris 79.
transferre that to another, which he hath not himself: And that other in 6. Decretal
for a Succeffor, Is qui in jus fuccedit alterius, eo jure, quo ille, uti debebit. 1. 5.
He that fucceeds in anothers Right, mult content himſelf with the Right Reg. 45. j
of his Predeceffor.
II. Pofitively. That Chrift our holy and bleffed Redeemer, is the
onely True and Real Foundation and Rock of the Church. Other foun-
dation can no man lay, than that is laid, which is Jefus Chrift. He is 1 Cor. 3. 11.
that Elect and precious Carner-ftone, on which all true Builders doe Eph. 2. 20.
ædifie
Tttt 2
848
Serm. XXV.
The Visibility of the True Church.
Col. 2. 7.
Ifa. 28. 16.
1 Pet. 2.
Rom. 12. 5.
ædifie the Church of God. Being rooted and built up in him, and ſtabliſh-
ed in the Faith. To this, the Apostle Peter brings in his clear evidence,
To whom, as the Foundation laid of God, ye coming as living ftones, are
built up a ſpiritual Houſe. Parallel to this of a Foundation, is that other
Metaphor of a Head, taken from the Natural Body; In which refpect
Christ is every where declared to be this glorious Head of the Church.
He is the head of the Church, and Saviour of the Body. As the Head is
ſtrictly conjoyned to the living Body; fo between Chriſt and the Church
there is a Sacred and intimate Union. As the Head by the feveral con-
Col. 1. 18, 24. jugations of the Nerves, propagated from the Brain and fpinal Marrow,
derives thofe curious volatile and vital influences, for the actuating of
the feveral fenfes, and for the Rule and Government of the whole Body
in all its motions: So doth Chrift vivifie and quicken the ſpiritual fenfes,
inftruct,guide and govern every member of his fpiritual Body the Church.
To confirm this a little, and pafs to the third branch of the Text.
I Cor. 12.27.
Eph. 1. 23.
4. 15.
5.23.
2. 19.
Heb. 5. 14.
Eph.1.21,22.
Ila. 28. 16.
Pfal. 48.8.
Pl. 87. I, 5.
1. God the Father gave Chrift to be head over all to the Church, and
exalted Him far above all Principalities, and hath put all things under
His feet. God laid Him in Zion for a Foundation, and no other: The
Church is the City of God, and he hath establish'd it for ever. It's built
upon his Foundation in the holy Mountains, and the Higheft himſelf will
eſtabliſh her. The head-ftone of the corner fixt in Zion is of the Lords -
23. doing. And as the Foundation, fo the whole Edifice of the Church is
öixodoun des. the building of God.
Pfal. 118, 22,
i Cor. 3. 9.
Heb. 3.3.
Eph. 2. 22.
Col. 2. 19.
Joh. 14.19.
2 Cor. 12.9.
Rom. 8.37.
2. Chrift in the Text builds his Church upon no other than himſelf,
Bi Tarn on this Rock will I build my Church; and Chrift being the Son
of God, is more Honourable than Mofes, becauſe he builds this Houſe
of the Church.
3. The Spirit of God fits no other for a Habitation of God, but This
Church built upon This Foundation; he increafes no other with divine
and heavenly growth but This.
4. Such a Foundation must be laid, againſt which the gates of Hell
fhall never prevail; but Chriſt onely is fuch a Foundation. Becauſe he
lives, the Church lives alfo. No meer man can perform this function.
Peter falls not finally, becaufe Chrift prayes prevalently; Paul ftands
ftoutly again the buffets of Satan in the Sufficiency of Chriſts Grace
and Power. And all the Saints are victorious and triumphant, and more
than conquerours through him who loveth them, and fing that vinov,
in his Name, and wave the Imperial Standard, the flag of Triumph, like
that of Conftantine, Sub hoc vinces; in the Sacred words of Paul,
1 Cor. 15.57. Thanks be to God, who giveth us the Victory through our Lord Jefus
Christ. Since then God the Father hath laid no other Foundation, and
Christ builds upon no other, and the Spirit Influences and quickens no
other; fince no other can fupport and defend the Church: "Let's pro-
nounce them bleffed whom God hath joyned, and let none dare to im-
poſe or conjoyn another, at their Eternal peril. 'Tis an Idol-founda-
tion
Serm. XXV.
849
The Visibility of the True Church.
tion of their fooliſh brains; our glorious Lord will not give his Honour
to another.
(3.) We are now in view of the Third and laſt Branch of the Text;
The Duration of the Church of Chrift, in fome ftate of Vifibility through-
out all Ages; fortified by the Promife of Chrift, that the Gates of Hell
fhall be fucceffelefs in their Attempts againſt it.
The Church as it is built on Chriit, as far as it cohæres and ſticks
cloſe to this Foundation, by that virtue communicated to it from the
intimate connexion with, and union to Chrift, can never be diffolved
and perish. Neither can external adverſe Power demoliſh it, or ſecret
Subtlety undermine it, fo as to render it altogether invifible; and there-
fore it muſt and fhall fo perfit, throughout all Ages.
We have here three parts confiderable,
1. The Churches Oppofites; ou "Ads The Gates of Hell, or of
Death and Hell. I fhall not dwell upon the Niceties of theſe terms: Let
it fuffice, that they fignifie the infernal Powers of Darkneſs, and all that
are animated or inſpired by them with ſubtle counfels, and irritated into
cruel Machinations, and warlike Agitations againſt the Church. Not
onely open Perfecutors, but cunning Hereticks do build the Gates of
Hell, and diſcharge their Artillery againſt the City of God. As Origen origen in Matth..
fpake of Marcion, Bafilides, and Valentinus, thofe ancient Hereticks, . lat. Edit,
"Ads more wrodoumour, that they built feveral Gates in the City of Baby-
lon; fo may we fay of Nero, Trajan, and Dioclefian, the ancient Per-
fecutors, they mounted their battering Rammes, and managed the bal-
lifta fulminales, they fhot their enraged Arrowes against the Church of
God, and their followers have been no lefs fedulous, though as unfuc
ceffefull to this very day.
gr.
668. 277%
*
T
2. The grandia Molimina, their great Undertakings They fhall put
forth all their ſtrength and policy; whatever the Lion and Serpent can
entwine together; what a cunning Julian could contrive, or a fierce
Maximinus execute against the Church; whatever the wit, malice and
power of Earth and Hell, could with moſt inflamed rage either enter-
prize or atchieve, hath been carryed on to the utmoſt, but all in vain.
They imagine a vain thing againſt the Lord and his Anointed. The Pfal. 2. E,
Church like her glorious Head fhall never fee corruption, though all
the puiffance of the adverſe City march into the Field againſt her. The
Egyptian City of Destruction (to allude to that in Efay) fhall attempt, Ifa. 19. 18.
but all fhall prove ineffectual, for the Name of this City is Jehovah- Ezek. 48.35.
Shammah, the Lord is there. The Church hath been affaulted vi &
arte, by open force and fecret fraud; but no Weapon formed againſt Ifa. 5.4. 17.
Zion fhall finally profper.
*. The Churches Duration; the muft and fhall continue till all the
Enemies Arrowes are ſpent, their courage daunted, and their City
ruined and laid in afhes. For the Lord will miferably deſtroy thofe wic- Mat. 21,41,42
ked men, and our bleffed Saviour proves it out of the 118h Pfalm. Pfal. 118. 22.
For
F
850
Serm. XXV.
The Visibility of the True Church.
Zech. 12.3.
3.9
Dan. 2, 34,35.
Note 1.
Note 2.
Pfal. 45. 11.
Joh. 4.23.
5.23.
I2, 26.
:
Rev. 14.
12.
For the Stone which the Builders refufed, is become the head of the cor-
ner. Whofoever falls upon this ſtone ſhall be broken, and on whomo-
ever it falls, it fhall grinde him to powder. This is that burdenfome
ftone in Zechary. This is the Stone with Seven Eyes engraven upon it;
The Stone cut out of the Mountain, that ſhall fill the whole Earth.
For the handling this Third part of the Pofition, the Churches Dura-
tion in all Ages, it's neceffary to know this Church by thofe Notes and
Tune, that have appeared as notable Characters of the true Church
in all Ages, againſt which the Gates of Hell have fet their principal Bat-
teries, and thereby to evidence and prove its continual Duration and
Vifibility.
Since then, the Church is built upon Chrift, the Rock of Ages; fince
Chrift is the onely Head and Bridegroom of the Church, he the onely
chief Shepherd, and fince that which makes the intimate Union,between
Chriſt and the Church, is Faith wrought in the Hearts of all the true
members by the Spirit of Chrift: This may be one Note:
1. That wherever this Doctrine of Fuftification by Faith in Chrift
has been maintain'd and fincerely defended, there hath been visibly the
True Church of Christ. And it might be amply evinced, that this Hea
venly Doctrine hath been conferved in all Ages, againſt all the furious
Affaults of its Enemies.
2. Since Jefus Chrift, the onely Head of the Church, is her glorious
Lord, the Son of the Living God, he ought to be worshipt by her. He
is thy Lord, and worship thon him; and this Worſhip muſt be perform-
ed in Spirit and Truth. But here, becauſe all the three perfons in the
Divine Effence, are one God, I fhall confider this Worſhip, as termina-
ted Objectively in God Effential; and fince that this moſt Holy and Glo-
rious God, abhorres Idolatry, and worſhipping of him by Idols, Images,
Pictures, or any other Symbol to repreſent him, or by which, (as helps
to Devotion) to accend and inflame the Heart in Worfhip; this may
be fet down as another Note of the true Church, which keeps the Com-
mandments of God in point of Worſhip mentioned before, v. 9. And in-
deed, in reſpect to worshipping of God by Images, confifts the very
Effence and Formality of the Second Commandment. The Firſt being
de Objecto cultus; That God is the true and onely Object of Religious
Worſhip, the Second is, de modo & mediis cults: That God who is
exceeding Jealous of his own Glory, detefts and abhorres to be wor-
fhip'd by the Intervention of Idols, and to prefent any Adoration before
them, though men may excufe it, and profefs that God is the ultimate
term of their Worſhip. But theſe things I muſt leave to be more amply
infifted upon by fuch whofe peculiar Province it is to handle them more
diftinctly: But fo far 'tis neceffary here to uſe and improve them as
critical marks and notes of the true Church, the one in point of Doctrine,
the other in point of Worſhip. The true Church of Chriſt hath in all times,
according to the holy Scriptures, born a Teſtimony to theſe two grand
::
points,
1
Serm.XXV.
85%
The Viſibility of the True Church.
points, and I ſhall endeavour to prove it as to both. There be other
points, I confefs, and very material, whereby this Truth might be exem
plified, but I choſe theſe as Cardinal,
I. For the Point of Juftification by Faith.
This particular is beft worded in. Scripture Language, to which all
must adhere. Though mens fentiments may vary in the Explication, yet
I think it moft fit to lay it down in the words of holy Paul, indited by
the Spirit of God.
That a man is juftified by Faith, without the Works of the Law: Rom. 3.28.
They have no Ingrediency into our Juftification before God. If they had,
2
Eph. 2. 8,9.
1. I. c. 25.
it were not by Grace, and if by Grace, then it is no more of Works; and Rom. 11.6..
this Work of free Grace proceeds on to Salvation it felf. For by Grace
are ye faved through Faith, and that not of your felves, it is the Gift
of God. Not of Works, left any man should boaft. Not by Works of Righte- Tit. 3, 5, 7..
oufness which we have done, &c; Being juftified by his Grace. That
which the Apoſtle had fet down privatively before, here he fets it down-
negatively, as in that to the Galatians. A man is not justified by the Gal. 2. 15.
Works of the Law, but by the Faith of Jefus Chrift, &c. Now where-
as their Cardinal and others, would have Paul to exclude the Works of Bell.de. Fuftif.
the Ceremonial Law, not the Works of the Moral Law, or the Gofpel;
that cannot ſtand; for then we fhould still be juſtified by Works: But
the Apoſtle puts Works and Faith in a Diametrical Oppofition; and
after that he himself was in a Regenerate Eftate, defired to be found Phil. 3. 9..
in Chrift, not having his own Righteoufnefs, which is of the Law, but
that which is through the Faith of Chrift, the Righteousness which is of
God by Faith; and that though he were confcious of nothing by him-
felf, yet herein he was not juftified. Yea that Works done with Faith, 1 Cor. 4.4.
Ex Ratione Operum, upon the account of Works, do not juftifie, as the Rivet.Controve
Apoſtle amplifies it in the cafe of Abraham; no nor Faith it felf as a Trad. 4. 9. 10.
Work, but as it apprehends the Lord Jefus Chrift, and yet the Apoſtle p. 265.
charges Titus to affirm conftantly, that they which believe in God, must be Rom. 4.
carefull to maintain good Works, for these things are good and profi- Tit. 3.8.
table to men. They are neceffary to Salvation, though they have not a
formal Ingrediency into our Juftification. The holy Apoſtle profeffes, that Gal. 2. 20.
by this Faith in the Son of God he did live,and in this Faith he would dye;
defiring to be found in no other at the appearing of Chrift. This was Phil. 3.9, &C..
the ancient Faith of the Primitive Apoftolical Church of Chrift, and the
good Old Way of the ancient Roman. On this Rock Chrift hath built-
his Church, fc. on himſelf by Faith. This is Articulus ftantis atque ca-
dentis Ecclefia, The grand Article, which being maintained, the Church
flouriſhes; being rejected, the periſhes.
:
I might here, out of every Age of the Church fince our Lord, pro-
duce clear Evidences for this Doctrine of Paul, dictated by the Spirit:
of God. I might fhew its prefervation by the ancient Fathers, and how
attefted by fome of the Councels; by whom it may appear in what :
Coun
3. 22...
Lutba.
852
Serm. XXV.
The Viſibility of the True Church.
}
Countries this Apoftolical Doctrine was taught and embraced. By Hil
lary in France, Ambrofe in Lombardy, Chryfoftom in Syria and Thrace,
Ferom in Palestine, Auſtin in Africa, Bafil in leffer Afia, and many
more. But not to fwell the Difcourfe too largely, I fhall onely exhibit
two or three Teſtimonies in diſtant Ages, of Clement, Ambrofe or his
Contemporary, and Bernard; after whom this Truth glittered forth in
Sculteti Annal. the Confeffions of the Waldenfes, in the Doctrine of Wickliffe, and fhined
forth moſt gloriouſly more and more till the great Reformation ap-
peared.
P. 11.
I. 1. T.2. P. 107.
Petav. 1622.
:
Elem.ad Corinth,
s Edit. Jun. p.
41 Oxon. 1633.
४
Let's begin with Clement, who was ouevos, &c. contemporary
Epiphanit panar. with Peter and Paul, (as Epiphanius accounts in his Difcourfe of the
Vol. 1, Edit. Herefie of the Carpocrafians). He in his firit Epiftle to the Corinthians,
fpeaks difertly to this point, [ N'Éœuri Sinaútμeda ¿dè dìà ↑ îµetiegs
σοφίας, ἡ συνέσεως, ἡ εὐσέβειας ἢ ἔργων, ὧν κατειργασάμεθα ἐν ὁσιότητι καρδίας, ἀλλὰ
διὰ τ πίςεως δι' ἧς πάντας τὶς ἀπ᾽ ἀιῶνος ὁ παντοκράτως θεὸς ἐδικαίωσεν. ᾧ ἔσω
doğa eis Tès àíãvas 7 álovov. Aur.] We are not justified by our felves,
nor by our Wiſdom, Understanding, Piety, or Works which we have
wrought in Holiness of Heart; but by Faith, by which God Omnipo-
tent hath justified all from the beginning (of the World;) unto whom be
Glory for ever and ever. Amen.
Rom. 3. 24.
Ambrose Edit.
Paris. 1569.
col, 1819.
Gratian. Decr.
part 3. dift 4.
2635. whereby
Let Ambrofe fucceed, who flouriſh'd at Millane, or whoever was
Author of thofe Commentaries, he was coæval to Damafu, and was
much of the fame Age with Ambrofe; Bellarmin judges him to be, Hi-
lar. Diac.de Script. Eccl. p. 98. And he declares this expreffely on that
Text, Being juftified freely by his Grace: Quia nihil Operantes, nec vi-
cem reddentes, folâ fide juftificati funt, dono Dei. They are faid to be
freely juftified, becaufe working nothing, nor rendring any Duty or Ser-
vice, are juftified by Faith alone; it is the gift of God. And this by Faith
alone, he four times repeats in his Expofition upon the fourth Chapter.
Nay Gratian in the third part of the Decretum cites him thus. Gratia
de Confecr. C.99. Dei in Baptifmate non requirit gemitum, non planctum vel opus aliquod,
Edit. Rome, col. fed folam fidem, & omnia gratis condonat. The Grace of God in Bap-
we fee Ambroje tifm requires not Mourning or Lamentation, or any work but Faith`a-
was anciently lone, and he freely forgives all. Where the new Glofs indeed ſet forth
Author of the by Greg. 13. fayes, that Gratian took this citation out of the Ordinary
Commentary. Glofs, not out of Ambrofe himſelf, whofe words on the 11th to the
c.11 col. 1862. Romans are, Nifi folam ex corde profeffionem, Except a Profeffion one-
ly from the Heart. Which is true; but it feems hereby, that both Strabus
the Author of the Glofs, and Gratian, took the mind of Ambrofe more
clearly than thefe new Gloffators. For before, Ambrofe fpeaks of the
Jews, their returning to Faith, and after ufes theſe words, Hoc decrevit
ut folam fidem poneret per quam omnia peccata abolerentur. God de-
creed this, that he might appoint Faith alone, through which all fins
might be abolished. So that now we have Ambrofe and Strabus, and their
own Gratian, all agreeing in this Doctrine of Faith alone. Here, though
taken to be the
Ambe, in Rom.
Trithem. de
Script. Ecclef.
£. 56.b.
thefe
Serm. XXV.
853
The Viſibility of the true Church.
theſe Commentaries by fome are not judg'd to be genuine to Ambrofe,
yet fince they are cited by Strabus, and the Synod of Paris, A. 825.
pag. 655. and Gratian, and urg'd by Romanists in their own Cauſe, they
ought not to reject them. For tis a Rule in the Canon-Law, Quod pro
fe quis inducit, &c. What teftimony any bring for themfelves, they
ought not to reject when brought against them, Dift. 19.c. fi Romano-
rum. However we may put Hillary in his room, in Can. 8. in Matth.
expreffely, Fides foła justificat,That Faith alone juſtifies, Ed.Bafil.1523.
P. 355.
f. 130. b.
The next fhall be the Teftimony of Bernard, of France, who dyed in Bern. in Car-
the year 1153. who expreffes himſelf thus: Tam validus ad juftifican- tic. Sect. 22,
dum, quam multus ad ignofcendum. Quamobrem quifquis pro peccatis
compunctus efurit & fitit juftitiam, credat in te qui juftificas impium, &
"He is as pow-
folam juftificatus per fidem pacem habebit ad Deum.
"erfull to juftifie as to multiply pardon. Wherefore, whoever being Ifa. 55. 7
"under compunction for his Sins, hungers and thirfts after Righteouf
"nefs, let him believe in thee who juftifieft the ungodly, and being juſti-
"fied by Faith alone, he fhall have peace with God. And then he pro-
ceeds to exhort to Holiness by eying and following of Chriſt. And
otherwhere, Credens folâ fide hominem poffe falvari, cum defiderio per- Epiſt. 77. £.
cipiendi Sacramentum, &c. Si mors anticipet, &c. "Believing that a 194. a.
"man can be faved by Faith alone, with a defire of receiving the Sacra-
ment, &c. If Death ſhould prevent, &c.
૪.
I fhall not expend more time with further Allegations of the Ancients,
or any particular difcuffion of thefe, or of that famous Canon of the An.418. Fuſtel-
Council of Carthage, or that other of Orange, c. 5. & 6. under Leo 1. li Cod. Can.
neither fhall I recite the Teftimony of learned + Bradwardine, or the Eccl. Afric.
P.
ancient Confeffions of Faith fet forth by the Waldenfes. I might fhew 293.
+ De Caufa
that this Doctrine hath been held by the faithfull, in all Ages, confonant Dei, l. 1. c.43.
to the Holy Scriptures: Unto which the Church of England hath given p. 392.
a full and ample Atteftation, both in her Articles and Homilies: "Who- Canon. 36, 45,
"ever preaches contrary to thefe Articles is to be excommunicated, 51. An. 1604.
Canones 1571. Tit. Concionatores, p. 20. Which are the Teft and
Touchstone of the Soundnefs of the Members of this Church. Of the
(
1.8.
Fuftification of Man, the 11th Article: "We are accompted Righte- Article 11. com-
"ous before God, onely for the Merit of our Lord and Saviour Jefus po.'d 1562. and
"Chrift, by Faith, and not for our own Works or Defervings. Where- Printed 1571.-
"fore that we are juftified by Faith onely, is a moft wholfome Doctrine,
"and very full of comfort; as more largely is expreffed in the Homily
"of Juftification. If we look then into the Homilies, we finde, that
after this Doctrine is afferted, and proved by Scriptures, and feveral of Book of Homilies
the Fathers; it's added, "This faying, that we be juſtified by Faith one- in the fecond
"ly, freely and without works, as being unable to deferve our Juftifica- mon of Salvati.
❝tion at Gods hands, &c. and therefore wholly to afcribe the Merit and on, E.ij. 4to.
"Deferving of our Juftification unto Chrift onely, and his moft precious 635. P. 16,
Uuuu
blood-
part of the Ser-
1563. & in fols
}
854
Serm. XXV.
The Viſibility of the true Church.
#
fication, p. Soc.
"blood-fhedding. This Faith, the Holy Scripture teacheth: This is the
"ftrong Rock and Foundation of Chriftian Religion. This Doctrine
"ail old and ancient Auctors of Chriſts Church do approve: This Do-
"Arine advanceth and fetteth forth the true glory of Chrift, and beateth
"down the vain glory of man. This, whofuever denyeth, is not to be.
at compted for a Chriftian-man, not for a fetter forth of Chrifts Glory,
"but for an adverfary to Chrift and his Gofpel, and for a fetter forth of
"Mans vain-glory. Bleffed be God for this excellent Sermon of the
Church of England, which all good Chriftians doe ex animo reverence
Hooker in Dif- and embrace. To which a perfon of great Note may well be admitted
courfe of Jufti- to bring in a Glofs or Comment. As for fuch as hold with the Church
at the end of his of Rome, that we cannot be faved by Chrift alone, without Works; they
do not onely by a circle of Confequence, but directly deny the Foundati
on of Faith; they bold it not, no not fo much as by a Thred. And again:
That Faith alone juftifieth, by this fpeech we never meant to exclude either
Hope or Charity from being alwayes joyn'd, as infeparable Mates with
Faith in the Man that is justified; or Works from being added as neceffa-
ry Dutyes required at the hands of every juftified man; but to shew that
Faith is the onely band which putteth on Chrift to Juftification. Which
agrees with that known faying: Fides fola juftificat, fed non folitaria.
Faith ſtands alone in the Work of Juftification, but is alwayes attended
with the fanctifying Fruits and Effects of the Spirit of God. And thus
Austin reconciles Paul and James. Auguft. lib. de diverfis quæftionibus,
col. 599. Tom. 4. 1569. Baf.
Polity. 1622.
P. 513.
Hift. Conc.
Seff. 6. Can.
10. II.
L
Now to conclude: What fayes the Convention at Trent (as Henry
Trid.l.4.1.369. 2d of France term'd it) to this Scriptural and Apoftolical Doctrine of
the Reformed Churches. Truely, they proceed no higher, than to curfe
fuch as fay, men are Formally juftified by the Righteoufnefs of Chrift,
i. e. Effentially, purely, and exclufively; which they explain in the very
next Canon, and curfe them again, who fhall fay, that men are juftified
by the fole imputation of Chrifts Righteouſneſs, &c. And they curfe
them again Can. 12. that fhall fay, that juftifying Faith is nothing elſe,
than a truſting of the Divine Mercy, forgiving fins for Chrifts fake, &c.
Seff. 14. c. 8. Nay, they tell us, "It becomes the Divine Clemency not to forgive
us our fins, without any Satisfaction; i. e. of Ours. To which they
annex a curfing Canon againſt fuch as affirm, "That the whole Penalty
is alwayes remitted of God together with the Sin, and that there is no
"other Satisfaction of Penitents (required) than Faith, by which they
"apprehend Chrift to have fatisfied for them. By thefe and the forefaid
Teftimonies, all may fee what is the Doctrine of Holy Scripture, of the
Primitive times,and the fucceeding Ages of the Church, (which might be
abundantly amplified in Teſtimonies,) and what is the Doctrine of the
Reformed Churches, and of ours in particular, and what is the Doctrine
of the Romanifts; how oppofite, how contradictory. But let us defcend
to a fecond inquiry, and that is about a great point of Worship.
Ib. Can. 12.
σε
II. Con
1
i
Serm. XXV.
845
The Visibility of the true Church.
II. Concerning the Worship of God by Images.
Let us now fhew, that the Church of God, confonant to the Holy
Scriptures, hath in all Ages given notable teftimonies against Idolatry,
and the Worſhip of Images, or of God by Images, as being flatly againſt
the Second Commandment. As Faith is that Bond and Ligament which
unites the true Church and every living Member thereof, to Chrift their
Head; fo pure Worthip is the Honour, and Reverence, and Obedience
which the Spouſe of Chrift renders to her Lord and Husband, who will I. 42. 8.
not communicate his Glory to graven Images. Idolatry is compared
to Whoredom in Scripture, that diffolves the knot of Marriage. God fent Ifa. so. 1.
a Bill of Divorce for this caufe to the ancient external Church of the Jer. 3. 8.
Jews, and expreffely upon this account denounces against her, that fhe Hol. 2. 2.
was not his Wife; and will God (think you) ſpare any particular Gentile
Church, guilty of fo fearfull a Crime; having annexed that high Argu-
ment of his Jealoufie, againft fuch as violate the Second Commandment,
and reputing them as haters of him, and whom he will judicially vifit
with great deteftation?
For the Exhibition of this point, how the true Church of God hath in
all Ages held clofe to the Inftitutions of chafte and holy Worſhip, in
Spirit and Truth: I might tranfcribe teftimonies out of all the Ancients,
that were the Luminaries and Columns of the Primitive Church, down
along till Gregory the Great, and after his time alfo many notable and
pregnant inftances through the very depth of Popery, both of Empe-
rours and Church-men, that did ftoutly refift that growing Abomination
in the world. Ifhall, (to avoid prolixity) mention fome of the Councils
that have determined againſt this point, and draw to an Iſſue.
That of Elvira neer Granada in Spain, celebrated An. 305. (as Ba Concil.Eliberti-
ronius thinks) is peremptory in the cafe, and I fhall defire to cite it out num, Can. 36.
of Agobardus, becauſe of that his ancient teftimony about the year 830. & 41.
to the truth of this Canon, which runs thus: Ab orthodoxis patribus Baron. An.305.
definitum eft Picturas in Ecclefiâ fieri non debere, nec quod colitur & ado-". 39. &c.
Agobard.opera,
ratur in parietibus depingatur. "It is enjoyned by the Orthodox Fathers, Par. 1605.
"that Pictures ought not to be in a Church, nor let that be painted on p. 254.
"the Walls, which is to be worſhipt and adored. It were vain to ſpend
time, to fhew how Albafpineus and others, fhift and fhuffle about this
Canon. Let that good old Biſhop of Lyons, Agobardus, living fo many
hundred years nearer the time, give his fence upon it: "Let's keep P. 251, 252,
"the Kings High-way; the Apoſtles, the Maſters (or Teachers) of the
"Church, they have taught it, &c. Let God be adored, worſhipt, reve-
"renced; let us facrifice to him alone, either in the Sacrament of the
"Body and Blood, or of a contrite Heart, &c. Let's look upon a Picture
re as a Picture, without Life, Senſe and Reaſon. So likewiſe, if we fee
"winged Angels painted, or the Apoftles preaching, or the Martyrs
"fuffering torments, we can hope for no help, &c. Wherefore, to avoid
"this Superftition, the Orthodox Fathers, did rightly determine, &c.]
Uuuu 2
in
P.253.
>
1856
Serm. XXV.
The Viſibility of the true Church.
1
Ivo. Carnot.de- in the Canon aforefaid. The very fame is extant in Ivo, onely ne put
cret.1.3. c. 40. for nec, and fo 'tis read in Sixtus Senenfis and Burchardus : And that
Lovan. 1561.
Sixt. Sen. Bibl. Agobardus underſtood this Canon aright, against any Religious Wor-
1.5. Annot. 247. Thip to be given to Pictures and Images, he further addes:
"Neither
Burchard. 1.3. "let their deceitfull craftinefs run to their old ſtarting holes, to fay, that
€. 35. p.85.b. "they do not worship the Images of the Saints, but the Saints themſelves,
Agobard, P. «(i.e. by the Images) for God cries out, I will not give my glory to
"another, nor my praife to graven Images, &c. Nay further, fo ftrict
were the good Fathers of that Synod aforefaid, that they would not fuffer
any Idols in their Houfes. To conclude, the Authenticalnefs of this
Synod muſt not be queftion'd, fince feveral of its Decrees are recited by
Gratian, whofe whole work is confirmed by Eugenius the 3d, and by
others fucceeding, canoniz'd for Church-Law, and the Government of
Ecclefiaftical Courts.
254.
As Trithemius
affirms, de
Script.Ecclef.
P.73. a. and
finally by Greg.
But let their confirmation be how it will, it is a notable teftimony
13. in his Ro- against them, even in that Age; and however Sixtus Senenfis and Al-
man Edition. bafpinaus would evade, as if it were decreed against the Heathens Images
and Pictures, as in the 11th Canon of the 12th Council of Toledo, that's
but a weak ſhift: for, was it ever known, that the Chriftins brought
the Pictures or Statues of the Heathen Gods into their Churches? No,
no; the Fear was of a New kind of Imagery, and of Worshipping of
God, and our Lord, and Saints, and Angels, by Repreſentations and
Pictures; which at length obtained dreadfully, to the high diſhonour of
God, contempt of his Commandements, the ruine of the Eaſtern Em-
pire, and fearfull Judgements on the Weſtern.
Hoveden An-
nal. p.232.b.
Edit. Lond.
1596. and Si-
Rom.
It were too long to trace, what direfull ftirres and commotions were
in the Eaft, about the time of the Second Council of Nice, and what
excellent teftimony was given againſt it by the Council of Frankeford,
thegn Dunelin, and the four Books of the Emperour Charles the Great, the Synod, Gen-
col. III. Lond. til, ac Parifienf. &c. and by the Church of England, in an Epittle writ-
1652. ten to Charles by Alcuinus, in the Name of the Princes and Biſhops of
Rainold, de our Land, execrating that Idolatry, as Hoveden and Simeon of Durham
Idol. Ecclef. teftifie: But notwith/tanding all Oppofition, how it prevailed in every
Ufher. Anfwer Age, till at laft it was finally ratified at Trent, and what eminent witnefs
to the Chal- hath been all along raiſed up by God against it; thefe things being mat-
lenge in Ire- ter of Fact and Story, would rife to a juft Treatiſe, and many things re-
land.
lating to it, being amply handled by + Reynolds, Ufher, Mede, and Dail-
Mede. Apofta- ly, &c. famous in their Generations, who have skilfully handled the
cy of the latter Sword taken from behind the Ephol. I fhall come to a clofe of this Pa-
Dailly de Ima- ragraph, onely recommend to your diligent Reading, thofe excellent
ginibus. Homilies of the Church of England, against the Peril of Idolatry; which
Homilies of if well read and digefted, I hope by divine bleffing may prove a Sove-
the Church of reign Antidote againſt the creeping Cancer of Romish Idolatry. But I
Engl. against fuppofe this will be the Subject of a compleat Pofition among thefe Exer-
the peril of
cifes, and therefore at preſent ſhall enlarge no further. And now let us
times.
Idolatry.
1
"
haften
Serm. XXV.
857
The Viſibility of the true Church.
haften to fome Inferences or Conclufions flowing from this Text and
Point, of Chrift being the onely Foundation of his Church, enduring
throughout all Ages, united to him by their moſt holy Faith, and adhering
to him by holy and pure Worſhip.
•
I Corollary..
I. From what has been hitherto treated of, we may learn which is the
true Church of Chrift, and where it hath fubfifted and been preferved in
all Ages, and how to difcern and know it, and the true Members there-
to belonging, viz. By its being built upon Christ alone, the firm Rock
and Bafis of its Conſtitution. Such are to be owned for Living Mem-
bers, who acknowledge Chriſt, the Son of the Living God, to be the truc
and onely Head of the Church; fuch as are built upon Chriſt, and the Eph. 2. 23.
Doctrine of the holy Apoftles and Prophets; Such as adhere to the
Scriptures, and receive and refuſe things as they are proved or rejected
by Scripture: to whom both Peter, and Paul, and James, and all the
Apoftles writings are equally precious: that dare not advance Humane
Traditions, into a parity of Honour with the Divine Writings of Scrip
ture, dictated by the Spirit of God; which teaches by what Notes and
Characters to difcern the true Church of God: (Not like thofe abomi-
nable Wretches, who finding Paul fo directly level'd against them, Sir Edw.Sands
thought of cenfuring his Epiftle as favouring of Hercfie, and the Author Survey of the
for a hot-headed perfon :) That tremble at fuch Devices, and dare not Weft, p. 116.
Religion in the
try the Chuh by glorious and pompous Vifibility, Univerfality, and Edit. Lond.
continual fucceffion of Bifhops in one place; looking upon them as falfe 1637.
and counterfeit Notes: But by pure Scripture Doctrine, by Sacraments.
rightly adminiftred, by Adherence to Chrift alone for Righteoufnefs and
Juftification in the fight of God, by Spiritual and Scriptural Worſhip,
and fuch like. We deny not, but firmly hold, that the true Church of
Chrift hath been alwayes in fome meaſure Vifible. Vifibilis, licet non
omnibus vifa. Capable of being feen and known by fuch whofe Eyes are
anoynted by Scripture Eye-falve. Indeed if that were true which we
find in the Roman Catechifme fet forth by the Authority of Trent, con- Catechism.
cerning that Article in the Creed about the Church: Præcipuè in hoc Rom. p. 79.
Ant. 1595.
articulo, Ecclefia bonorum fimul & malorum multitudinem, &c. fignificat.
That the Church in this Article doth principally fignifie the multitude both
of good and evil: Then indeed there might be fome tolerable Plea for
the Splendor and Perfpicuity of the Church in moft Ages. But when we
confider the ſharp Perfecutions raiſed againſt the Apoſtles and the Primi-
tive Church by the , and againſt their Succeffors by the Gentile
Pagan Empire, fo fierce and terrible, that Dioclefian doubted not to
erect Columns of Triumph over Chriſtianity, among the Arevaca in Occones Nu-
Spain; which fome take to be remembred in Arevacco neer Madrid, miſm. 40. ad
with theſe Inſcriptions, Nomine Chriftianorum deleto; and in another, Heracl. Ant.
Superftitione Chrifti ubique deletâ. fe. The Name of Chrift being ex-579.
tinct, and the Superftition of Christ being every where abolifht: Or
when.
858
The Visibility of the true Church. Serm. XXV.
when we reflect upon the Apuaria, the Violence of the Arians againſt
the fincere Embracers of the holy Doctrine of Peter, That Chrift was
the Eternal Son of the Living God, and fo notably determined by the
firſt Council of Nice: Or when we call to mind the aſtoniſhing Trage-
dies, acted by the Papal Power for about 1200 years, againſt fuch as
have kept cloſe to the fame Apoftolical Faith and Purity of Worship;
We may well take up the Threnodia, or Lamentations of the Apoſtle,
Heb. 11.37. concerning the Church under the Syrian Princes: They wandred about
in Sheep-skins, and Goat-skins, &c. of whom the world was not worthy
They wandred in Defarts and Mountains, in Dens and Caves of the
Hilarius contr. Earth. True is that of Hillary; That the Church did meet with the
Auxentium, Apostles, intra cœnacula & fecreta, in chambers and fecret places:
Who afterwards fighing out his complaints againſt the Arians; Malè
Ecclefiam Dei in Tectis Edificiifque reveramini: You do ill to reverence
the Church of God in ftately Buildings, &c. Montes mihi & Sylva &.
Lacus funt tutiores: I count the Mountains, Woods and Marfhes to be
more fafe: And as the Glofs cites him, Potiùs in Cavernis Ecclefiam
delitefcere, quàm in primariis fedibus eminere. That the Church is ra-
ther to be found lying hid in fecret Caverns, than to be eminently con-
fpicuous in principal Sees.
p.282.
P. 286.
Gloff
Homily, part
3. P. 72.b. 4™.
6
But not to heap up witneffes; the teftimony of the Church of Eng-
land, in that notable Homily againſt the Peril of Idolatry, may fuffice
once for all, out of Eufebius and Austin. "That when hriftian Re-
ligion was moſt pure, and indeed golden, Chriftians had but low and
poor Conventicles, and fimple Oratories, and Caves under ground
"called crypta; where they (for fear of Perfecution) affembled fecretly
"together. And fo it hath continued more or lefs during the Papal Do-
minion, according to the Prophecy, That the Woman, i.e. the Church
Rev. 12. 6, 14. fhould recede into a Wilderneſs-ſtate for 1260 years from the taking up
of Conftantine into Heaven.
Lich. Grand
2 Tim. 2. 19.
The true Church of Chriſt, confifting of all its Members, (the greater
part whereof is Triumphant in Heaven, and the reſt Militant upon Earth,
Bp. of Cov. & on which account onely is it to be genuinely called Catholick) cannot
Imposture, p.9. properly be ftyled Visible to the Eye of Senfe, but (according to our
ancient Creed) to the Eye of Faith. We believe there is fuch a Church,
all whofe true Members are certainly and onely known to God. For
what Eagle-fighted Angel can fearch the Heart, and poſitively determine
the truth of Faith in that fealed Fountain, whereby the Heart flowes out
in ftreams of Love unto Chrift? Againſt fuch a pul, againſt a Society
compoſed of fuch heavenly Members, againſt fuch a Church, the Gates
of Hell fhall never prevail. But againít a catholick, external, vifibly
glorious Church, the Gates of Hell have fo far prevailed in many Ages,
that the hath been reduced into a very low and gloomy Eftate; as the
was in the Viſion of Zechary, when the Man riding upon a red Horfe,
ſtood ſtill among the Myrtle-trees that were in the bottome, by night.
Zech, 1.8.
Our
Serm. XXV.
839
The Visibility of the true Church.
→
Our Lord promiſes the Churches Exiſtency, and its perennial Duration;
throughout all Ages, and his own prefence among his Myrtle-trees, in a
dark bottome, and his walking among his golden Candle-ſticks in the
deep Night of Adverfity, but not its Glory and and Perfpicuity; not Triple
Crowns, and Eminencies. Peter never came forth fhining with precious
Stones, and gliſtering in Silks, and overlaid with Gold, and prancing on a
white Palfry, guarded with Switzers, and hemm'd in with a crowd and Bern. de Conf
Noyle of Servants; as Bernard accofts Eugenius the 4th, telling him, In ad Eug. 1.4.
f. 142. b.
thefe he fucceeded the Imperial Conftantine, and not Peter. Our Lord
never promiſed ſuch Glory and Splendor; thoſe fine things become ano- Rev. 18. 15.
ther kind of Creature in the Revelations.
1
12. 2
The true Church hath uſually been as indigent of Silver and Gold as A&. 3. 5.
the true Peter; yet hath been preferved in all Ages from Extremity and
Ruine. Some particular Churches, fome members of the true and in-
vifible catholick Church, whereof Chrift is the Head, have been alwayes
marching along the howling Wilderneſs of this World toward Canaan.
The Church hath been moftwhile in a troublous and deſert Eſtate, few
Elims of Palm-trees to fit under, or Fountains in which to waſh her fa-
cred Eyes; yet as to Purity of Worſhip, and the Food of Heavenly
Manna, the hath alwayes enjoy'd ſome Mofes's, fome Paitors to feed Rev. 12. 5.
her in the Wilderneſs, fuch as have Prophefied to her all along. Her
Faith in Chriſt, and chafte Love to him, hath been clearly difcerned by
none but his holy Eye; efpecially in times of general defection from the
Truths of God, when as to her fecret Communion in Ordinances, none
but fuch whoſe Eyes are clarified in the Chryſtal ſtreams of holy Scrip-
ture, have been able to diſcern her. But there have been fome few
times, when very Balaams having climbed up into the Mountain of Con- Numb. 24. £.
templation, and ſtood upon a Prophetical Rock, and looking toward this
Wilderneſs, have cried out in an Extafie, upon a fight of the glorious
beauty of the Church, How goodly are thy Tents, O Jacob, and thy Ta-
bernacles, O Ifrael! as Gardens by the Rivers fide, as the Trees of
Liga-aloes, which the Lord hath planted, as Cedar-trees befides the Wa-
ters.
5, 6.
The Church hath been alwayes viſible in fe; God hath left no-
Age without a witneſs of the pure Word difpens'd, of the two Sacraments.
duely adminiftred, and of Spiritual Worſhip and Order managed in a
comely Apoftolical manner, without the gariſh dreffes of Humane Fan-
cies, and Inſtitutions; which are the onely proper Notes, Marks and
Characters, where the true Church hath been and is, and where the
faithfull Paftors are to be found, who ftand in the Counsel of God. But Jer. 23.220
who can help, if blind men cry out, they fee her not; or fuch as want
the Optick glaſs of Scriptures, and call for a gay, fplendid, fenfual Ap-
pearance of glittering and coſtly Ceremonies? whofe Ears fill'd with
Temple Mufick, their Eyes raviſh'd with ftately Pictures and Babylo- Ezek. 23, 14.
nian Images pourtrayed with Vermilion, and their Noftrils perfumed
with the rich Odours of Arabia, cry out Templum Domini, The Temple
of the Lord is here.
Was
}
!
860
Serm. XXV.
The Visibility of the true Church.
Luk. 17.20.
AЯ.25.23.
Luk. 12.32.
Joh. 16.33.
AЯ. 14. 22.
Col. 2: 19.
Hilar.contr.
Auguft. in Ep.
Joh. Tract. 3.
Tom. 9. p. 598.
Was not Nebuchadnezzars Image dedicated with great glory, fet
off with Conforts of Mufick, and attended with numerous Worshippers?
Alas, this univerſal confent, grand Acclamations, copious Affemblies,
uninterrupted Succeffions in mitred Habits, Splendour, and Pomp, and
Grandeur, are not the tokens of his Kingdom which cometh not with
Obfervation, or as Agrippa and Bernice, para moλañs parracias, with ſtate-
ly and fplendid Prefence. Heathenifme and Turcifme may plead for a
Suffrage in fuch cafes. Chrifts Flock is a little Flock; In this World ye
Shall have tribulation, fayes our Lord; and in many tribulations we must
enter into the Kingdom of God.
Now here I might, out of feveral ancient Records and Monuments,
fhew the Succeffion of fome parts of the true Church of Chrift in France,
in the Alpine Valleys, and in Britain, and elſewhere in the Eaſt; where
true Doctrine, (and for the main, true Difcipline and Worſhip) hath
been preferved all along, though fecretly for the most part, and not with
External Glory and Splendor: But that would infringe upon the diſpatch
of the remaining Corollaries.
2 Corollary. II. This Text, and Doctrine thence deduced, difcovers all falfe pre-
tending Churches, from the true: fuch as lay any other Foundation than
Chrift the Son of God; fuch as hold not the Head; fuch as build not
upon the Doctrinal Foundation of the holy Apoſtles and Prophets, can-
not be true Churches of Chrift. Let good Hilary be Judge; Quifquis
Auxent. p.282. Chriftum, qualis ab Apoftolis eft prædicatus, negavit, Antichriftus eft.
He is the Antichrift whoever denies Chrift, qualis fuch as he is preached
by the Apoſtles. Then fuch as are departed from the Doctrine of the
Apoſtles in Fundamental Points, are counted by Hilary, Antichriftian
Societies. To him we may adjoyn holy Austin: Mendax eft Anti-
chriftus, qui ore profitetur Fefum effe Chriftum, & faitis negat. Opera
loquuntur,& verba requirimus? Ideo mendax quia aliud loquitur, aliud
agit. Quis enim malus non benè vult loqui? Antichrift is a Lyar, who
profeffes Jefus to be the Chriſt with his mouth, and denies him in deeds.
therefore a Lyar, becauſe he fpeaks one thing and does another. The
Works fpeak, and do we require Words? For what evil man will not
ſpeak well. And again: Quare ab Arianis, Eunomianis, Macedonia-
nis, confitentur fefum Chriflum in carne veniffe, &c. Quid ergo facimus?
uade difcernimus, &c? Nec nos negamus, nec illi negant, &c. invenimus
factis negare: Ask of Arians, Eunomians, Macedonians; they con-
fefs Jefus Chrift to be come in the flesh, &c. what fhall we do then?
how fhall we difcern him? neither we nor they deny it; we finde that
they deny him in deeds: As the Apoſtle faith of fuch, They profess to
know God, but in works they deny him. Quaramus in factis, non in lin.
| Rainolds, guis. Let's feek it in their works, and not in their tongues. If we exa-
mine their Creeds, they profefs to believe all the Articles, and more
Crakanthorp, too; but yet in all his three Offices they evacuate the truth of their pre-
tended Credence, as the learned have abundantly evinced: Which being
Id. Tra&. 6.
p. 623.
Tit. I. 16.
Whitaker,
Sharp,
Wotton, &c.
true,
Serm. XXV. The Visibility of the true Church.
862
true, then their own rule in the Canon-Law condemns them: Certum eft
quod is committit in legem, qui legis verba complectens, contra legis niti- Reg. Jur. 88.
tur voluntatem: It's certain, that he trefpaffes against the Law, who 6Decretal.E.s:
embracing the words of the Law, practiſes againſt the mind of the Law.
1892.
For by their traditions they have made the commandments of God of Mat. 15. 6.
none effect. So true is that which Ambrofe, or fome Ancient under his Ambrof. in
name, thunders againſt fuch, Quicquid non ab Apoftolis traditum eft, 1 Cor. 4. col.
fceleribus plenum eft: Whatever is not delivered by the Apoſtles, is full
of wickedneffes. But before we enter the particulars of this Enquiry,
we must conclude, that the queſtion in hand ought not to be determined
by particular Doctors of this or that Communion. It is not what an Eraf-
mus, ora Caffander, or an Efpencaus, or Ferus, do teach; nor what a
Bellarmine, a Stapleton, a Scioppius, a Pighius, nor what the Spanish Di-
vines in fome cafes at Trent, or the French Divines in point of Supre-
macy, and defence of the Pragmatical Sanction; nor wherein the Thomifts
and Scotifts, the Dominicans and Jefuites, do conflict: That were an
incongruous method, either to difcern their minds by, or to accommodate
any Syncretismes, or fallacious Unims: Thefe are but perfonal Opinions,
they'l ftand to none of their Doctors. But what Councils and Autho-
rized Affemblies, what Confeffions and Catechifmes, compofed by their
direction and warranty, have determined; there lyes the Rule of En-
quiry, and therefore I fhall here touch upon no Authorities or Citati-
ons, but fuch as are found in the Canon-Law, the Council and Catechifm
of Trent, their Miffals, Bulls, and Determinations from the Chair. As
for others, but obiter & per tranfennam, as collateral proofs, or con-
firm'd by Papal Edicts; or fuch Authors as have pafs'd the tryal of their
Purging Indexes, fet out by their own Authority. Let's then proceed to
fome Enquiries in this Affair.
(1.) Is that a true Church of Chrift that determines Fundamental
Doctrines contrary to Chrift and his Apoſtles, that builds upon another
Foundation than Chrift? That they have affumed Peter for the onely
Head of the Militant Church, might be abundantly proved: Infomuch,
that if Princes and Emperours doe but perform their duty as keepers
of both Tables, how greatly are they offended? As when Charles 5.
took to himſelf fome Spiritual Jurifdiction, how does Baronius exclaim, Baron. ad Ann,
as if he fet up another Head of the Church, pro monftro & oftento, as a 1097. n. 28.
portentuous Monter; which might with much more truth be retorted
upon themſelves in refpect to our Lord, whom they rob of his Glory
when they afcribe it to Peter. Let but Peter be imprifoned by Agrippa,
how does the fame Baronius cry out, Magno fanè terramotn Ecclefia Ann. 44. n.3›
Chriſti tunc concuti vifa eft, cum ipfa Petra in Ecclefia fundamento
·locata, tanta agitatione quaffari confpiceretur: The Church of Chrift
truely then feem'd to be fhaken with a great Earth-quake, when the
very Rock placed in the Foundation of the Church, was feen to be fo
forely fhaken. It ſeems Peter was the Rock placed by Chriſt for the
XXXX
Foun-
:
862
Serm.XXV.
The Visibility of the True Church.
1
;
Bafil. 1526.
Turrian Paris,
Dift. 80. c. 2. f.
11.9.3.c. 12. &
15. Edir. Rom.
Dift. 20. C, 1.
F.130.
Dift. 19. c. 7. r.
Foundation of the Church; But let's look a little further. Clemens in
his firſt Epiſtle to James the Brother of our Lord, written to him after
Crakanthorp the Apostle was dead, (as the learned Crakanthorp hath proved,) which is
Conncels p. 422. fet forth at Bafil, and by Turrian and others, and is extant in the firſt.
Tome of the Councils, and ratified by the Canon Law, which fpeaks
1568. f. 325. thus: Simon Petrus, &c. vera Fidei merito, & integra Pradicationis
507. & Cauf. 6. obtentu, fundamentum effe Ecclefia definitus eft: Simon Peter by the
0.1.c.5. & cauf. merit of his truc Faith, and having obtained it by his fincere preaching,
is defined to be the Foundation of the Church. The Divinity tranfcends
the Latin in Barbarifme; But it ſeems by the Forger, that it was our
Lords doing, confonant to after Popes afferting the fame, "That he com-
"mitted to Peter, the bleffed Key-keeper of Eternal Life, the Laws
"both of the Earthly and Heavenly Empire. And again, treating of
10. Edir. Rom. Peter; Hunc in confortium individua unitatis affumptum, id quod ipfe
erat voluit nominari,dicendo, Tu es Petrus, &c. ut eterni adificatio Tem-
pli, mirabili munere gratia Dei in Petri foliditate confifteret: This per-
fon being taken into fellowſhip of individual Unity, (O fearfull!) he
would have him called that which he was, faying, Thou art Peter, &c.
that the building of the Eternal Temple might confift in the folidity of
Peter, by the wonderfull gift of the Grace of God. This needs no
Glofs. But the learned Gloffators upon the common Extravagants, af-
ter they have expounded Cephas to fignifie a Head, they proceed: Si
cut in corpore materiali eft ponere caput unum, in quo funt omnes fenfus
feu plenitudo fentiendi: Sic in Ecclefia militante (ne fit tanquam cor-.
pus monftruofum, fi duo haberet capita) eft tantum ponere unum caput,
viz. Rom. Pontificem, in quo eft plenitudo poteftatis, & auctoritatis, &c.
As in a material Body there is but one Head placed, in which are all the
Senfes, or a fulneſs of Senſation; fo in the Church militant, (left it ſhould
be like a monstrous Body, if it have two heads) there is but one Head
placed, viz. the Roman Bishop; in whom is the Fulnefs of Power and
Authority. And Boniface 8th, in Extrav. Comm. l. 1. c. 1. de Majorit.
Igitur Ecclefia unius & unica, unum corpus, unum caput, non duo capi-
ta, quafi monftrum, Chriftus, viz. & Chrifti Vicarius, Petrus, Petrique
Succeffor, &c. Therefore, of the one onely Church, one Body, one
Head, not two Heads, like a Monſter, ſc. Chriſt and Peter, Chriſt's Vi-
car and Peters Succeffors. By thefe Doctrines we are now clearly illu
minated, that as to the influence and Government of the militant Church,
Chriſt hath excluded himſelf from Headship, left the Body fhould be
monstrous, with two Heads. Such fearfull and tremendous points are
taught South of the Mountains. But the truth is, they ſpeak of them-
felves, and feek their own Glory; and not Chrifts, whofe Command-
ments they have annulled and evacuated by their many Additions to and
Subftractions from his. They would feem indeed to retain all, onely
adde fome; but whofoever addes as well as detracts, is lyable to the
Curfe of God; for hereby they ftain the Glory of the Divine Law, as
Extrav.1.5.c.1.p.
$45. Rom. Edit.
Joh. 7. 18.
Deut. 12. 32.
Prov. 30. 6...
Rev, 22. 18.
Gal.8%
infuffi-
Serm.XXV.
863'
The Viſibility of the True Church.
infufficient and. imperfect, and more eſpecially when they ad de Funda-
mental Points upon peril of Damnation; when they frame new Articles
of Faith, as Pope Pius the 4th hath done. Articles are Principles, and
therefore indemonftrable, except by Scripture: Now when new ones
are added, de fide, extraneous to the holy Scriptures, nay repugnant in
fuch mighty and weighty matters, can any man alive, that is not deep
in the golden Cup, fedately believe the true Church of Chrift to be there;
Art. I.
When, 1. They require firm Faith in the Traditions, Obfervations, and Bull, Pir 4. fupes
fide:
Conſtitutions of the Church of Rome: And, 2. Tye all Churches to their formal fan enti
fence of the Scriptures: And, 3. To hold Seven Sacraments to be in- profeffionis
ſtituted by Chrift: And, 4. The Trent Doctrine about Juftification:
5. The Propitiatory Sacrifice in the Mafs: 6. Tranfubftantiation: 7. Pur-
gatory: 8. Invocation of Saints: 9. Adoration of Images: 10. Indul-
gences: 11. The Roman Church to be Miſtreſs of all Churches, and the
Biſhop thereof Chriſts Vicar: 12. And all things in the Canons and Coun-
cils, but eſpecially of Trent; and in the conclufion, Hanc veram ca-
tholicam fidem, extra quam nemo falvus effe poteft,&c. profiteor & VE-
raciter teneo, &c. You muſt profefs and truely hold this to be the true
catholick Faith, without which none can be faved.
c.1. de Major.
But for the eafing of mens Minds in thefe and the like particulars, they
cry up the Immenfity of their Power, and Priviledge, to difpenfe with
Scripture and Apoftolical Doctrine. Indeed there's great need that
fhould be well proved; and the Canon-Law has done the deed. For in
the first place, It is pronounced ex Cathedrâ, from the very Chair of
Peter; Subeffe Romano Pontifici omnem humanam creaturam, declara- Extran. Comi.t.
mus, dicimus, diffinimus & pronunciamus, omninò effe de neceffitare falu- & Obed, p. 212.
tis: Pope Boniface the 8 h. hath very well ´exprefs'd it in his definitive Rome, & Quic
Sentence: "We declare, affirm, determine, and pronounce, that it is et fb fummo
Pontifice, 16.
"altogether neceffary to Salvation, that every humane creature be fub-
Graff, cul, 205.
"ject to the Pope of Rome. Is not this Doctrine wonderfull clear
in Holy Scriptures, and obvious in every Page? But left we fhould
miſtake the places, we ſhall be help'd out with ſome difpenfations as to
Scripture.
quid falvatur,
The Glofs upon Pope Nicholas his Refcript to the Biſhops of France, Caul. 15.9.0.6.
expreffely fayes, Contra Apoftolum difpenfat; That he may difpenfe a- c. 2. Rom. col.
gainſt the Apostle, and againſt Natural Right. And again, upon an Edict
1448.
+
of Pope Martins; Sic ergo Papa difpenfat contra Apoftolum: So then, Dift. 34. c. 18.
the Pope difpenfes againſt the Apostle. And Greg. 13. addes a Note F. 230.
out of Aquinas, Non eft abfurdum quoad jus pofitivum: It is not
abfurd as to a pofitive Law. And again, Secundum plenitudinem po- Decretal.13. Tie
teftatis de jure poffumus fupra jus difpenfare: Where the Glofs addes, 8.c.4.col. 072
Nam contra Apoftolum difpenfat, & contra Canones Apoftolorum: Item
contra Vetus Teftamentum in Decimis: According to fulneſs of Power,
we can of Right difpenfe above or beyond Right: For he difpenfes a-
gainst the Apoftle, and against the Canons of the Apoſtles, and againſt
XXXX 2
the
}
11864
Serm. XXV.
"The Viſibility of the True Church.
}
+
1
Mat. 5..32.
& 19.9.
Cauf. 32. 4.7.
18. col.2156.'
Rom. 12. 17.
the Old Teftament, in Tithes. Our Lord determines Marriage not to
be diffolved, but in cafe of Whoredom; but Greg. 3. orders, Ifa Wife
be infirm, ad debitum, then jugalis nubat magis, let her Husband marry
rather, qui non poteft continene. Our Lord teaches, not to refift evil,
but Innocent 4th teaches, Vim vi repellere, & utcunque gladium, &c, al-
Sext. decretal. terum altero adjuvare; To refift force with force, and help out one
Sword with another. I might fhew it in the cafe of Oaths and Vows,
and feveral others, as, If a Prieſt commit Fornication, though by the
Canons of the Apoſtles he ought to be depofed, yet by the Authority
of Sylvefter, let him doe Penance for ten years, &c. But enough of
this.
Mat. 5. 39.
Tit. II. c. 6.
P. 717.
Dift. 82. c. 5.
col. 529.
Let's proceed to fhew their Power in the point of Subtractions, in
fome particulars.
Firſt, As to the Holy Scriptures, let's obferve feveral points.
1. They ſubſtitute the Vulgar Latin Tranflation to be the Authentick
Word of God, inftead of the Original Hebrew and Greek: Of which
Hift. of Cardi- an Author of their own attefts, That the Roman Church permits not the
nals, p. 4.
Seff. 4.
Scriptures but in Lattin. But we need no further witnefs than the Sancti-
on of Trent, which appoints and declares, That the Old Vulgar Editi-
on,c. fhould be uſed for the Authentical, in publick Lectures, Difputes,
Preachings, and Expoſitions, and that none dare or prefume to reject it
upon any pretenſe.
2. The Common People are not to read them. Indeed Pius 4th, in
the fourth Rule for the managing of the purging Indexes of Books pro-
hibited according to the appointment of Trent, grants to read them, if
tranflated by catho'ick Authors, and leave had from the Prieſt or Con-
Index libr. pro- feffor, elfe not.
Since as they fay, Si paffim fine difcrimine permit-
hib. Reg.4.
tantur, plus inde ob hominum temeritatem detrimenti quam utilitatis oriri.
If they be commonly permitted without diſtinction, more detriment
rifes than profit, through the rafhnefs of men. But in Clement the 8th,
Obf. in Reg. 4. his obfervation ion that fourth Rule, this faculty or licenſe of read-
Rhotun. 1640. ing or retaining vulgar Bibles, is wholly taken away, and concludes,
Quod quidem inviolatè fervandum eft, Which is to be kept invio-
lably.
cil. Trident.
Concil. Trid.
Seff. 4. & Pit
2. Bulla fuper
form. juram.
profell. fidei,
Art. 2.
3. They muſt be received and underſtood according to the fence of
the Roman Church: Cujus eft judicare de vero fenfu & interpretatione
Scripturarum fanitarum; In whofe Authority it is, to judge of the fence
and interpretation of the Holy Scriptures. It's faid of Avecroes, that he
anoynted Avicens Books with Poyfon, in deſign upon him; and what
caufe we have to fear the like from their Commentaries, let the Learned
judge. But befides, fince the Lateran Decree of the Popes Superiority
to a Council, we are in the dark what their Church is; but Paul the
Platinin Paul Second expounded it to poor Platina, as himſelf relates. Torvis oculis
2.f.336.a.Edit. me afpiciens, &c. ac fi nefcires omnia jura in Scrinio pectoris noftri co!-
locata effe, fic ftat fententia; loco cedant omnes, eant quo volunt, nihil eos
Far. 1505.
moror:
1
Serm. XXV.
865
The Visibility of the True Church.
1
moror; Pontifex fum, mihique licet, pro arbitrio animi, aliorum atta &
refcindere et approbrare: Let it be English'd by the Abbots Verfion; Hift. Cardi-
nals, P. 122,.
"Know ye not that I am infallible, and carry all their Judgements and
"Reaſons in the Cabinet of my Breaſt. I confider no mans Perfon, I am
"Pope, and 'tis in my Power to null or confirm their Acts, as I think good
"my felf. This cafe is manifeft.
4. They equal the Canons and Traditions to the Scriptures: Pari
pietatis affectu ac reverentiâ fufcipit et veneratur. They receive and
Trident. Self.
reverence the one with equal pious affection as the other: And for this Dift. 19.c.2.
in the Canon-Law we have ample teftimony. All the Sanctions of the c. 3. col.106.
Apoftolical Seat, are to be received, as if confirmed by the Voyce of
Dist. 19. c. I.
holy Peter himfelf, and although the yoke impofed by that holy Seat, col.15.
be fcarce tolerable, yet let us bear and endure it with,a pious Devotion:
And if any man fin against them, Noverit fibi veniam denegari, Let him Dift. 19. c. 5.
col.109. & Ivo.
know, that pardon fhall be denyed him. Again, Nulli fas eft, vel velle, Epift. 8. Par.
vel poffe tranfgredi Apoftolica fédis præcepta: It is lawfull for none, fo 161o. & Synod.
much as to will, much lefs to be able to tranfgrefs the Precepts of the Rem. p. 47.
Apoftolical Chair. Again, The Popes Decretal Epiftles are expreffely Francof. 1600!
reckoned among Canonical Scriptures. Inter quas fane illæ fint quas Dift. 19. c.6.
Apoftolica fedes habere, et ab ea alii meruerunt accipere Epiftolas: Among col. 107.
which furely thoſe Epiftles are to be, which the Apoftolical Seat receives,
and which others have deferved to receive from thence. Further, the
Violation of Canons they ſtate it to be Blafphemy, and a fin againſt the Cauf. 25.9. 1. cà
Holy Ghoſt. Nay, as to fome Difcipline, and the ancient Inſtitution of 5. col. 1897.
Chriftian Religion, Tantâ Reverentia apicem Apoftolica fedis omnes fufpi- Dift. 40. c.6..
ciunt, ut magis, &c. ab ore præcefforis ejus quàm à facris paginis, &c. col. 259.
expetant, &c. With fuch Reverence do all look up to the Pinacle of the.
Apoftolical Seat, that they rather receive from the Mouth of his Prede-
ceffor, than from the holy Scriptures. So that the matter may well be
reduced to the Edict of the Jefuites at Dole, mentioned by Sir Edw. Sir Edw.Sands:
Sands, having thus effectually deprived the People of the holy Scrip- Survey of Re-
tures; to avoid all further contefts and troubles in Religion, forbid any lig. in the
talk of God either in good fort or bad. Thus we muſt bid adieu to holy Weft, p. 231,.
Scriptures, and (as one fayes) embrace their holy Trumperies. For if
any man defire to know which is the true Church; how fhould he
know it but onely by the Scripture. Auth.. Op. Imperfect. in Matth..
Hom. 49.
Tirob. 2.
Secondly, They take away the Cup in the Lords Supper from the
Chriſtian People, and that with a Non-obstante. Licet Chriftus poft Concil. Cone-
cœnam inftituerit, &c. Although Chrift did after Supper ordain, and ad- ftant. Seff.13*
miniſter to his Difciples in both the Elements of Bread and Wine, this f. 515. Cra-
Venerable Sacrament, tamen hoc non obftante, yet nevertheless, the Au-
thority of Sacred Canons, the laudable and approved cuſtom of the
Church, hath kept and doth keep, &c. & habenda eft pro Lege, they
paſs it into a Law, to communicate in one kind, and pronounce fuch to.
be
:
ป
866
Serm. XXV
The Viſibility of the True Church.
Mat. 19. 5,5.
1 Cor.7.2.
1 Tim. 3. 2.
& 4.7.
Heb. 13.4.
+ Licenter]
quia pœnam
temporalem
་
be dealt with as Hereticks, that oppofe this new Law made in defiance
of Christ, and the Primitive Church. What a Church is this, that puts
a Barre to Chrift! Pray refolve how bleffed and obedient a Spouſe
this is.
Thirdly, Though our bleffed Lord and his Apoftles, commend Mar-
riage as the Inftitution of God, and honourable among all, and the for-
bidding of it repulfed, as the Doctrine of Devils; yet there s founder
Advice it ſeems to be found in the Canon-Law: "Priefts Marriage is
"not forbid by the Authority of Law or Gofpel, or of the Apoftles, Ec-
Cauf.26. q.2. C. (c
1.col. 1921.
clefiafticâ tamen lege penitus interdicitur, yet by Ecclefiaitical Law it
Diſt. 82.c. 5.
" is utterly forbidden. And they may commit Fornication, and not be
col. 530.
depofed, and their glofs gives this fatisfying Reafon, Quia hodiè fragi-
Cauf. 31.q.1.c. liora funt corpora noftra quam olim erant; Becauſe our Bodies are now
9. col. 2084. adayes more frail than they were of old: And though, to take a fecond
Wife, Secundum præceptum Apoftoli eft, That's but according to the
Præcept of the Apostle, Secundum veritatis autem rationem verè Forni-
catio eft; Yet according to the account of Truth, verily it is Fornicati-
non patieban on: Sed dum permittente Deo publicè et licenter committitur, fit honefta
tur. Becauſe Fornicatio; But when it is publickly + committed, and with licenſe, by
they fuffered
the permiffion of God, it becomes honeft fornication. And for Adultery
not temporal
puniſhment. it's counted among the leffer crimes. De adulteriis verò et aliis crimi-
Gloff. ibid. nibus, quæ funt minora. A Biſhop may diſpenſe with his Clerks. More
Decretal, 1. 2. de of the like ftuffe may be read in Pelagius his Refcript to the Biſhop of
Judic. c. 4. col. Florence, and Reafon rendred, Quia corpora ipfa hominum defecerunt;
Becauſe the very Bodies of men are grown weak. And if a Clerk em-
brace a Woman, it's to be expounded to bleſs her, cauf. 11. q. 3. c.14.
col. 1223. But for thefe and the like cafes, the Tax of the Apoftolical
Chancery gives the richeft Reafons, where any thing is difpens'd with
for Money: A Book wherein (faith Eſpenceus) thou may'ft learn more
wickednefs than in all the Summifts and Summaries of all Vices; fet forth
in the dayes of Pope Leo the 10th, who made that infamous Reply to
Cardinal Benbus, Quantum nobis ac noftro oetui profuit ca de Chrifto
fabula, fatis eft faculis omnibus notum: It's known well enough to all
Ages, how much that Fable of Chriſt hath benefited us and our Society.
Well might the Abbot of Ursberg cry out, Gande mater noftra Roma, &C.
Rejoyce, O Rome, our Mother, for the Cataracts of Treafures are open-
ed in the Earth, that Rivers of Money may flow in to thee: Rejoyce
over the iniquity of the Sons of men, for thou receiveft the price for a
Recompence of fuch great wickedneſs.
$23.
་
Dift. $4. c.7.
col. 125.
Effenc. in Tit.
car. 1. dig. 2.
1568 and the
Cent m gravd
67. Edit. Par.
grăva-
mina in Fafcic.
verum. 178.
Ranchin Re
view of Trent.
P: 79.
Vitlera, of the
P.
Lives of Popes
P. 150. Out of
P. Jovius.
Urberg Chron,
p.235 Argeator.
1609.
1 Cor. 10.25.
Col. 2. 16.
1 Tim. 4. 3,4
Fourthly, For Prohibition of Meats. Whereas the Apoſtle tells us,
Whatever is fold in the Shambles, that eat, asking no queftion for Con-
Science fake, and let no man judge you in meat or drink For God hath
created them to be received with thanksgiving, of them which believe,
and know the truth, and nothing to be refufed. Such as believe in God,
and are acquainted with the truth of his holy Word, make no fcruple,
as
Serm.XXV. The Visibility of the True Church.
367
I
Confecr, di, 5.
c. 16. CHÌ, 2671.
→
•
Fuchf. Inftit,
2
D
as thoſe who ſpeak Lies in Hypocrifie, and are feducing Spirits. But the 1 Tim. 4.1.2.
Canon-Law commands Faftings, as a tenth part of time confecrated to Decr, 3 part.de
God out of the whole year, and againſt our eating of Fleſh, affigns a
pregnant citation out of the Apoſtle; Bonum eft Vinum non bibere e
carnes non comedere: It's good not to drink Wine, nor to eat Fleſh. But cul. 231,
the connext words are left out, which referre to Offence in the Primi-
tive times. But I fhall not further touch this point: their Precepts and
Practices ftand oppofite to the Holy Scriptures; but how wholfom to
the Body to appoint their grand Fafts, and abftinence from Flefh, in the
Spring, let Fuchfius a learned Phyfi.ian be Judge, out of Soranus and Meaicin, 1th, 2,
Hippocrates. Quod verno tempore minimè fit jejunandum: We ought (e. 2.cap. 9.
leaft of all to faft in the Spring-time. And after he hath urg'd his Argu-
ment, he cloſes; Romanum Pontificem non folum effe Antichriftum, &c.
That the Roman Biſhop is not only Antichrift, in ftating a Doctrine con-
trary to Chrift, but A tiatrum, contrary to Phyficians; to appoint a
Fait then, and forbid flesh; when they have unanimoufly taught, we ought
to eat more largely, and abstain from Fifh. But it became the Man of
Perdition, not onely to deſtroy our Souls but our Bodies alfo, by his
Decrees, and our Purfes alfo, (imitating Peter in fifhing for Money at
the Sea of Galilee, Matt. 17.27.) we mut buy of him leave at that
time to eat Milk, and the like Viands.
Homilie of
the Church of
But to finish this Paragraph; of fuch a Society as adde to, fubtract
from, diſpenſe with, and over-rule the Laws of God; what ſhould all the
fober and pious judge, but what the Scripture hath Prophetically de-
cipher'd them to be, and what the Church of England hath determined
concerning them; that fince they have forfaken, and daily doe forfake England, in
the Commandinents of God, to erect and fet up their own Conſtitutions, the 20 part of
we may well conclude, according to the Rule of Auguftine, that the the Sermon
Bishops of Rome, and their adherents, are not the true Church of Chrift, day, 4to. f. 229.
for Whit-Sun-
much less then to be taken as chief Heads and Rulers of the fame. Who- ..
foever, faith he, do diffent from the Scriptures concerning the Head, al-
though they be found in all places, where the Church is appointed, yet
are they not in the Church. A plain place, concluding directly againſt the
Church of Rome.
(2) Is that the true Church of Chrift, that pollutes the Worship of
God by Idolatry? Why is this Sin fo often called whoredom in Scripture?-
Does not Whoredom diffolve the bonds of Marriage, by our Lords own 2 Cor. 6. 16.
determination? Did not the Lord give up the ancient Ifrael and Judab,
and difavow them from being his Spoufe, under the name of two notable Ezek. 23.43.
Whores, Aholah and Abolibah: and if we rightly confider the Revela-
tions, we find alfo this to be the very caufe, why the Name of Where is
branded upon the forehead of a certain Congregation that was to appear
in the World after the diffolution of Rome Imperial; and therefore God-
fent the Saracens and Turks againſt them, with ftings both in Head
and tayl, both in the Eaft and Weft, but yet they repented not of their Rev. 9. 20, 238-
Idols,
868
Serm. XXV.
The Vifibility of the True Church.
'
Character,
p. 107.
Dornes Pfeudo-
martyr, p.91.
Alcor an. c.10, ..
Idols, c. This is that Generation which layes ftumbling-blocks, both
before Turks, Jews and Heathens. For hafte, I le inſtance but in a few.
Among the Four great Offences and Scandals, which the Grand Seignior
Count Serini's told the German Ambaffadour he took at the Roman Religion, one was,
that they made their God in the Church; another, that they eat him in
the Euchariſt. What would he have faid, had he heard of the Empe-
Paralip. Ur-
rour Henry the 7th, his being poyfoned out of the Sacrament Cup, by
Sperg, P.267.
a Guelph of the Popes Faction, or as Dr. Donne expreffes it more ear-
Naucler.p.591. neſtly, To poyſon their God, that they might poyſon their Emperour?
But how greatly the Turks are incenſed againſt Idols, the Alcoran al-
moſt every where diſcovers, and Hottinger, Sands, and others. As for
11,13, 16, &c. the Jews, how greatly they are fcandalized, we may obferve even in
Hottinger, the Elder times, when the Second Council of Nice was fain to give a folemn
fame, p. 6c. though a forry anfwer to them, [ ὄντως φοβερὸς ὁ λόγος ὃ ἐντελάμῳ τῷ
Sands, P. 54. Iogaña, &c.] Verily, it was a terrible word, giving command to Ifrael,
Synod. Septim. Not to make any carved Image, &c. and yet afterward to command
A&.4. P.556. Mofes to make Cherubims, yet not as Gods, but for Rememoration
Tom. 3. Binii.
& Dailly de onely, &c. Not to obferve at prefent how they fhift off the Second
Imag.p.68. Commandement, as if belonging to Ifrael onely; nor what they fur-
ther reply about the framing of Images, not to be ultimate Objects of
Worſhip, but onely commemorative helps of Devotion: That which I
would principally take notice of, is, that even then at the firſt folemn and
Judicial publication of Image-doctrine, how greatly the Jews were pro-
voked and offended; who were fo exact in the abhorrency of Images,
Hottinger. jur. that they counted it unlawfull to look up to an Image in Civil ufe; and
Hebr. p. 336. forbad the very Art of Painters and Statuaries: Nay, fo nice and curious,
that they fcruple to pluck out a Thorn out of their feet, or gather up
Money cafually fallen, left they ſhould ſeem to ſtoop down in reſpect to
any Image in fuch a place; and as to the prefent indelible continuance
View of Re- of the fame hatred, Sir Edw. Sands hath given a large account; and how
they call Popish Churches, becauſe of the worship of Images in them,
main a, The Houfes of Idolatry, or filthineffes, with fome re-
markable Obfervations out of their Authors, may be feen in the Learned
Hornbeck, his Treatiſe againſt the Jews.
Id. p. 41.
ligion in the
Weft.
Hornbeck cont.
Judeos, proleg.
P. 17. and the
As to the Pagans or Heathens, I might enlarge, but I fhall onely re-
learned L.
ferre to a ſtory of the Americans, who being vex'd at the burning their
Sarfon in his
Roman Cultus Wooden God, by Mr. Gage; replyed, That they knew it was a piece of
Nullitas,p.15. wood, and of it ſelf could not fpeak, but feeing it had ſpoken (as they
Gage, Survey were all witneffes) this was a Miracle whereby they ought to be guided,
of the Weft and they did verily believe that God was in that piece of wood, which
Indies,p.175. (fince the ſpeech made by it) was more than ordinary wood, having God
himſelf in it, and therefore deferved more Offerings and Adorations.
than thofe Saints (i. e. of the Spaniards) in the Church; who did never
fpeak unto people. And to this may be annex'd, fince it touches upon
Saint-Worſhip,) what Sanita Clara infinuates, as a Reaſon why there's
no
Serm. XXV. The Visibility of the true Church.
869
44
Deus natura
no Precept under the Gofpel for Invocation of Saints, fc. Leaſt the con-
verted Gentiles fhould believe, that they were again reduced to the Santa Clare
Worſhip of Men, (terrigenarum) and according to their old cuftome, Gratia. p. 323.
fhould adore Saints not as Patrons but as Gods. To conclude this point, de invec, Sant,
fince God hath fo feverely forbidden the Worſhipping of his Divine Ma-
jefty by Statues, Pictures, Sculptures or Images, and in all Ages given
ample Evidences of his wrath againſt fuch Worshippers: Since the true
Chriſtian Religion by means of fuch titular and nominal pretenders to it,
is greatly vilified and obftructed in its progrefs, as to the fincere Con
verfion both of Turks, Jews and Heathens; we may eaſily diſcern where
that dangerous Society refides, that commit Fornication with Stocks and
Stones, termed by the Church of England, in her excellent and zealous
Homilies againſt Idolatry, "A foul, filthy, old withered Harlot, &c. that Homily of the
"underſtanding her lack of natural and true beauty, and great loathfom- Church of Engi..
"nefs (which of her felf fhe hath) doth after the custom of fuch Harlots, the Sermon 2-
"paint her felf, and deck and tire her felf with Gold, Pearl, Stone, and gainft the Pei
"all kind of precious Jewels.
3
I
in 3d. part of
of Idolatry, f..
75.6.
(3.) Is that the true Church of Chrift, that out of her own Inven
tion, intermixt with Jewish and Heathenish Cuſtoms (as might be fpeci-
fied out of Blondus, Polydore Virgil, and others) hath patch'd up a pom-
pous Worſhip, and bottom'd now upon that grand Fundamental of the
Popes Authority, which (as 'tis faid of Jeroboams,) is devifed of their own 1 King, 120 3344
hearts, and in compariſon to the Inſtitutions of Chrift, and Scriptural,
Apoftolical, Primitive practice, is as it were but a Novelty, and of Yefter-
day. As to which, the Hiftory of the Church in moſt things gives us a
precife account of their particular Rife and Genealogy; in the reft,
we may evidently prove by the primitive Adminiſtrations, that then
they were not, and afterward find, when they were in ufé and practice;
though the exact moment of their intrufion be not determinable: Since
they did, fenfim fine fenfu, fecretly creep in, by the fubtle artifice of
fome, and the fequäcious temper of others; and likewife, that the bar-
barous times of the Goths and Vandals, making fearfull havock of Learn-
ing, and the rare Monuments of Antiquity, hath deftroyed many Re-
cords. But however, there are great heaps of Rubbiſh and Soil, that
might eaſily be ſented up to their original Stable: Let's but inftance in
a few. The ufe of fine Linnen, Prayers in odd Numbers, Sanctuaries,
Wax-candles, Worſhip towards the Eaft, Ember-dayes, Confecrations,
and the Bacchanalia, and other Feaſts turned into the preſent Feſtivi- polyd. Virgil,
ties; their Origine, and multitudes of others, may be obferved out. of Bal. 15329.
Polydor, Innocent 3. Durandus his Rationale, and Durantus de Ritibus Innocent. 3. de
Rupertus Tuitienfis, Gavantus, Gratian, Ivo, Blondus, and many others. 15346.
Give me leave a little to enlarge upon one Conſtitution of the greateſt
moment, becauſe 'tis a Fundamental amongſt them, fc. The Decree of
the Lateran Council under Leo the roth, whereby the Popes Authority.
was fully fettled, and whence he became exalted above a Council, and
Yyyy
Infallible,,
> Altari, Lipf.
$870
1
The Visibility of the true Church. Serm. XXV.
1
-Bidii Concil.
Sefl. 11. Dat.
ઠંડી..
Roh 115.
14 Kal. Jap.
Ann. 1516.
•
Infallible, and to be adored; as 'tis in the Ceremoniale Romanum, l. 1.
龠
​Tom. 4. part. 1. p. 51. & l. 3. p. 286. and 'tis this: Solum Romanum Pontificem pro tem-
Concil. Lateran, pore exiftentem, tanquam Auctoritatem fuper omnia Concilia haben-
tem, &c. manifeftè conftat. It clearly appears, &c. that the Roman
Bifhop folely, for the time being, as having Authority over all Councils.
And then, p. 121. Cum de neceffitate falutis exiftat omnes Chrifti fideles,
Romano Pontifici fubeffè: It is neceffary to Salvation, that all Chriſts
faithfull ones fhould be ſubject to the Roman Biſhop. This was deter-
mined the 14 Kal. Jan. 1516. within the compafs of the fame year
Sculter, Annal, wherein Luther began to affault them, as may be obſerved out of Scul-
tetus his Annals. Whence we may note, what a profound Queſtion that
is, when they demand of us, Where our Religion was before Luther?
when as themſelves do date the Commencement of the greateſt point and
Pillar of their Religion, viz. The Doctrine of Infallibility, within the
fame year wherein Luther arofe; putting the Hay and Stubble of their
infallible Judge, into the Foundation of the Church. Whereas, one of
Hift, Caridinals, their own could boldly and freely affert, "That though the Catholicks
"accufe them of pinning their Faith upon Luther and Calvin, which is
"falfe: for neither Luther nor Calvin inftituted any new Religion.
When they ask, Where was ours? we anſwer, Where theirs is not;
fc. Inſtituted by our bleffed Lord, preached by the holy Apoſtles, fet forth
in the facred Scriptures, and practifed by the Primitive Churches, and
preferved all along by fome notable Confeffors of the Truth in every Age,
to our prefent times. But theirs indeed, as it now ſtands, built
upon the
Lateran and Trent-Councils, in their main Fundamental, is but a meer
Novelty, ſtarted up in the very dayes of Luther; and in other things
wherein they diffent from us, is but of later invention, in comparifon
with the Primitive Apoftolical times. And in how many grand and
weighty particulars (befides their acceffory and gaudy Ceremonies) they
diffent from Scriptures, forfake the Apoſtles, run contrary to the Sancti-
ons of ancient Councils, might be at large educed out of Authentick Re-
cords, aud demonftrated to be but a Novelty,
P. 9.
Preface to the
er.
tic.Serm 38.
f144, a.
Obj. But are there not feveral things found in the Reformed Churches
that are of the fame ftanding, and favour of equal Novelty, of which it
may be faid, Non fic ab initio, It was not fo from the Beginning.
A. To which it may be replyed, That 'tis the duty of all Reforma-
Com non-pray- tions, to come up exactly to Scripture, and what is not done at one
time, in levioribus aliquot, in fome ſmaller matters, may be performed
Bernard in Can- at another. The ingenious Bernard gloffing upon that of the Canticles,
[0 thou fairest among Women,] fpeaks thus; Pulchram, non omni-
modè quidem, fed pulchram inter mulieres eam docet, viz. cum diftinctione,
quatenus ex hoc ampliùs reprimatur, fciat quid defit fibi: He calls
her Fair, yet not altogether, but fairest among women, fc. with a diftin-
Ction; that hence the may be fomewhat the more checkt, and know
wherein fhe is defective. There's no Church under Heaven perfectly
beautifull,
:
Serm. XXV.
871
The Visibility of the true Church.
beautifull, that remains for Glory, when Chrift will prefent her to himfelf Eph. 5. 25.
without ſpot or wrinkle. If but pretended Watchmen take away her ſpot- Cant. 5. 7.
ted Vail, ſhe'l be glad of a purer. Fas eft & ab hofte doceri: It's wiſdom
to learn by the reproof of an Adverfary. But as to the grand Funda---
mental points, we unanimouſly agree; we lay no other Foundation than
the Rock Chrift Jefus, and ferioufly profefs the Scriptures to be our per-
fect Rule; and if any will teach us wherein we fwerve, we are ready to
yield Obedience to the Laws of Christ. So that (as the learned Crakan-rakenb. of
thorp determines) thofe perfons, as Ireneus, Juftin Martyr, and Cy- Councils, P.19%
pryan, &c. though in fome things they might erre, yet becaufe they
thought thofe things to be taught in Scripture, which they made their
Guide, and were ready to reform upon Eviction out of the Holy Scrip-
tures, they no doubt dyed in the Fajth: But he teaches the contrary of
thofe that hold the Popes infallible Judgement in Caufes of Faith, for
that's none of God's Foundation, whereupon to ground our. Belief or.
practice.
(4.) Can that be deemed a true Church of Chrift fucceffively in all
Ages, that varies from it felf, contradicts it felf, makes Decrees quite
contrary to precedent times, and that in matters of Faith? And if the Arl. pofter.
Philofopher faid right, that there is no medium in a perfect Contradicti- t. 13.
on; if the one be true, the other is equally as falfe; what fhall be deemed
of fuch a Society, that in the great matters of Faith have determined
quite contrary, befides many other things of grand importance? Truth is.
alwayes Homogeneal, confiftent and invariable. But here's Pope a-
gainft Pope, Council againſt Council, one Society, Order and Fraterni-
ty against another: where fhall a poor Chriftian (fiftere pedem) fix his
Refolution? If the former be true, the latter are undenyably falfe; if the
latter be true, in what a cafe were the Fore-fathers of Old?" in what ſtate
did they leave the world? how might this amaze the drowfie and in-
chanted world, did it but awaken to muſe ſeriouſly on this point onely?
Have not Popes from the Chair determined against each other, and that
in matters of Faith, and other weighty cafes? How Sylverius and Vigi
lius claſh'd and conflicted, in that grand point of the three Chapters agi-
tated in the fifth general Council, is at large fet forth by the Learned
Crakanthorp. Did not Pope Agathe determine quite contrary to Pope Crak. Councils,
Vigilius in the fame cafe, as may be obferved in comparing the Actions P. 471.& alibi,
of the fifth and fixth Council. Stephen the 6th, abrogates the Decrees of Id. p. 28.
Formofus, digs up his Body,and cuts off the two fingers of his Right hand, f. 11.
which are uſed in Confecrations: And he addes, Pofteà ferè femper fer-
vata bac confuetudo fit, ut Acta priorum Pontificum fequentes aut in-
fringerent aut omninò tollerent; That afterward this cuftom was almoft
alwayes kept up, That following Biſhops did either invalidate or utterly
take away the Acts of their Predeceffors: Of which he gives Inftances Greg. Regiſt. 1.4.
in Romanus, Theodotus, John 10. and Sergius. Greg. 1. determines him Ep. 32.36.1.6.
to be Antichriftian, and to blafpheme, that thould arrogate that profane Edit,
Yyyy 2
Name
Platin, in vit,
Ep. 31,&c.Rom.
872
Serm. XXV.
The Visibility of the true Church.
7
Dift. 19. c.5.
col. 107.
rum expet.
Ivo.
Name of Supreme over all other; and calls him the King over all the
children of Pride. But his Name-fake Greg. 4. depoſes every one,
Diſt. 22. c. I.
[Sit ruine fue dolore proftratus, &c.] whofoever does not obey the Apo-
col.130.
+ Fafcic. re- ftolical Seat; and Nicolas 2. pronounces him without doubt for a Here-
tick; and that worthy perfon Greg.7.or Hildebrand, (as fet out by + Ben-
Dift. 81.c.15.no the Cardinal, and others,) ftigmatizes fuch with the Brands of Idolatry,
col. 516, &c.
10. Decret. Witchcraft and Paganifime, Quifquis dum Chriftianum fe afferit, fedi
5 part. de pri- Apoftolica obedire contemnit; Whofoever afferting himſelf for a Chri-
mat. f. 153. ftian, contemns to obey the Apoftolical Chair. Again, Cœleftine 3. de-
Decretal. 1.3. termines againſt a Divorce between Chriftians and Infidels, but Inno-
Tit. 33. c. I.
col. 1276.
cent 3. determines the contrary. Again, Pelag. 2. had commanded,
Ib. l. 4. c. 6.
that the Sub-deacons of Sicily fhould abſtain from their Wives, but
·∙col. 1556.` :
Greg. 1. fayes 'tis durum & incompetens, hard and inconvenient, and
Cauf. 27.9.2. allowes the quite contrary; and the Glofs addes, That the Statute of
c.20.col.1991. Pelagius was againſt the Gofpel. There are multitudes of Cafes might
be added, wherein they made no fcruple to refcind, abrogate, and decree
contrary to their Predeceffors. But I fhall (for hafte fake) fpeak a little
of the variance of Councils alfo.
& Dift. 31. c.1.
col 195.
Concil. Bafil.in
1
The Council of Conftance determines thus: Eft de neceffitate falutis,
Epiftola Syno- credere Generale Concilium babere fupremam Autoritatem in Ecclefiâ:
dali ad uni- It is of Neceffity to Salvation, to believe that a General Council hath fu-
verfos Chrifti preme Authority in the Church; yea over the Pope himfelf: And this is
fideles.
ratified by Pope Martin the 5th, as the Fathers of Bafil fet it forth to
all the world; and yet you have feen before, how that the Lateran
Council hath determined the quite contrarry, ftating it in thofe very
words, That it is neceffary to Salvation, that all Chrifts Faithfull ones
fhould be fubject to the Roman Bishop, and in that very point, as having
Authority over all Councils.
}
Concil. Tom.2.
p. 340. a.
P. 285. b.
P. 305. a.
Gangr. concil.
Can. 4, &c.
Paris 1618. p.
313. cum Ze-
nara.
Bp. Hall's
Peace of
Rome.
The Council of Orange, in many Canons, and that of Milevis, or Melci
in Numidia, neer Algier, and the African Council (commonly fo called)
determine againſt Free-will. The Council of Gangra (now Congria)
by the River Halys, determines Anathema to fuch as refufe to commu-
nicate with a married Prieft. But theſe things are contradicted by Trent.
The like might be fhewn about Romes Jurifdiction, and communica-
ting the Cup to the People, the Conception of the Bleffed Virgin, and
feveral other Points, which would fwell too large. Neither will time
admit the feveral varieties and Confeffions to be recited out of Auguftin
of Tarracena, found in Gratian; nor the private Oppofitions of their
Doctors, in numerous cafes, collected by a Reverend perfon. I fhall
conclude this Section with an Obſervation about the Holy Bible it felf;
whofe former Editions not fatisfying Sixtus 5. fet forth a new one, rati-
fied by his Edict, An. 1589. Then comes Clement 8. A. 1592. with
another Breve, commanding another new Edition to be received with
equal Veneration, and the contemners of it expofed to new Impreca-
tions and Curfes; and yet theſe two Editions of the holy Bible, differ in
two
Serm. XXV. The Visibility of the true Church.
873
}
two thouſand places, and fome fo material, that they arife to flat con-
tradictions, which is made evident by Dr. James, in his Bellum Papale,
and the Edicts themſelves, (becauſe the Sixtine Bibles are hard to come
by) are at large ſet forth by the learned Amama. So that if their Popes Amama Anti-
decretory Sentences in matters of Faith, their Councils in points neceffa- barb, bell. 4to.
p. 57. 98, &c.
ry to Salvation, their Doctors in great and important concerns of the
Church, their very Bibles (fuch as they will permit) in multitudes of
places egregiouſly differ one from another; where fhall a Chriftian fix
his mind, in fuch a Society, under fuch grand uncertainties, contradictions
and Oppofitions one to another, in the high and momentous Concern.
ments of Eternity and the other World.
(5.) Can fuch claim the Honour of being a true Church of Chrift,
which impiouſly derogate from the Effential Honour of God and of Je-
fus Chrift? that exalt a finfull man unto the Dignities and incommuni-
cable Excellencies of the Divine Majefty? I trow not: But fuch there
are, who highly pretend to Chriſt and his holy Church, and yet dare to
open their mouths in ftrange and fearfull Expreffions, in their Canon-
gloff.
Law; when they magnifie their Roman Prefident: [He is faid to have a Decretal.Greg;
heavenly Arbitrement, he changes the Natures of things, c. he can 9. 11. Tir. 7.
make any thing of nothing. In what he wills, his Will itands for Rea- c.3. gloſſ
fon; neither may any fay, why doft thou fo? which is by Fob applyed Job 9. 12.
to God. He can make Juſtice out of Injuftice, by correcting and chang- Dift. 95. c.7.
ing of Laws, and hath the fulneſs of Power.] They alledge, that the Decretal. l. 1.
Pope was called God by Conftantine; and again, Not Man but God fe. Tit. 7. c. 3.
parates them, whom the Roman Bishop does, who bears the Viceroy- Extrav. Joan.
thip of the true God in the Earth, (but that never was nor can be 22. Tit.14. c.4.
proved). Again, To believe that the Lord our God the Pope, the Enactor col. 153.
of this Decree, could not fo determine,is heretical. Again, It's Idolatry, Dift. 81. c. 15.
Paganiſme and Herefie, not to obey the Roman Seat: not one Iota of col.5 17. & diff
his Statutes muſt be difputed. Again, Chrift profeffes himſelf to pre- 19.c.5. gloss.
fide under the Faith and Name of Peter, &c. and although he lead in- Extrav. Joan.
numerable People by Troops to Hell, (or primo Mancipio Gehenna, i.e. 22. Tit. 14. Co
Diabolo, fayes the Glofs,) there to be eternally beaten with many ſtripes, 4gloff.col.145.
yet none muſt reprove him, &c. And to name no more, The common Cauf. 24. q. I.
Extravagants, treating of Chrifts Power and his Vicars, the Glofs upon c. 1o.glofs.col.
Pope Boniface, ſet out by Greg. 13. addes this, Non videretur Domi- 1835.
mus difcretus fuiffe, ut cum ejus reverentiâ loquar, nifi unicum poft fe trad. Com
talem Vicarium reliquiffet qui hæc omnia poffit: "The Lord would not Maj. fol.211.
"feem to have been difcreet, that I may ſpeak with reverence of him, un-
lefs he had left fuch an onely Vicar behind him, who might do all theſe
"things. Whofo defires to know more of the like tremendous matter,
may peruſe Ranchinus his Review of the Council of Trent, an Author Review of the
of their own, and many others.
(6.) The fixth and laſt Inquiry is, Whether that can be a true
Church, that perfecutes them to the utmoſt, yea and upon that very ac-
Extrav.
I,
Council of
Trent, p. 114a
count
16
874
Serm. XXV.
The Viſibility of the true Church.
$
Sen. 24. Can. 1.
2,12.
Dif. 22. c. I.
Amnes.
་
tar. p. 92.
Franc. 1614.
Reg. Juris, 29.
c. 1. gloff.
count, becauſe they teach, profefs and maintain the holy Doctrine and
pure VVorſhip, which was left by our bleffed Lord and his Apoftles, in
the holy Scriptures? And this is not an accidental thing, falling out
now and then when cruel ones fit in power, for 'tis by Principle: To go
no higher than Trent, what great points of Primitive Chriſtianity are
fmitten with terrible Anathema's? Nay, what fmaller differences are
Concil. Trident, made obnoxious to the fame indignation? as to fay Marriage is no Sacra-
ment, and that it does not conferr Grace; or to fay the Church cannot
diſpenſe with the degrees of Confanguinity, or Affinity in Leviticus; or
to fay that Matrimonial Caufes belong not to Ecclefiaftical Judges, &c.
or if we enquire all the Caufes that state men guilty of Herefie; what
guilt would millions be involved in at that Tribunal? To deny the Supre-
Pii 2. Commen- macy of Rome, is abfolute Herefie; and Pius the fecond has determined
it to be Treafon and Herefie to appeal to a future Council. In what a caſe.
ftands the Gallican Church? Now in thefe and all other points they will
be Judges in their own Caufe; though fometimes they have afferted, That
what touches all, ought to be approved by all, and Nicholas 1. and Ca-
leftine 3. profefs'd, that even Reafon it ſelf teaches, that our Enemies
muſt not be our Judges; and the Canon-Law expreffely, That the Pope
Cauf, 16.9.6. himſelf muft not judge in his own Caufe: Yet they proceeded at Trent,
though the Clergy of feveral Provinces were abfent, and fome Chriftian
Princes difavowed it. Now what becomes of perfons thus determined
againſt and excommunicated? why the Canon-Law diſpatches the matter
Caur. 23. 9.5. fpeedily: Non arbitramur, &c. We do not eſteem them for Murderers,
who burning with zeal of the Catholick Mother-Church, fhould happen to
kill any that are excommunicated; and befides, Hereticks are reckoned
in fo black a Catalogue, that Faith is not to be kept with them; and al-
though Molanus and others feem to differ, that's but a private Opini-
on, they but plow upon the Ocean, and write upon the Sea-fands, fo
Decretal. 1.5., long as it ftands in force in the Canon-Law. Abfolutos fe noverint, &c.
Let them know that they are abfolved from the Obligation of Fealty,
Homage and all Duty, whoever were held bound by any Covenant,
ftrengthened by whatſoever band, to fuch as are manifeftly lapſed into
Concil. Conftant. Herefie: and the Council of Conftance hath defined, That the fafe con-
duct of Princes granted to fuch, ought to be no barre to Ecclefiaftical
Procedures; Quocunque vinculo fe aftrinxerint; By whatever Band they
have obliged themſelves. And then let's obferve a ruled Cafe laid down
in the ſame Canon-Law: Fruftrà fibi fidem quis poftulat, &c. In vain
does any man require Faith to be kept to himſelf by him, to whom he re-
fuſeth to keep the Faith plighted by himſelf. Now what brave work
would theſe things make in the world, fince all the Reformed Churches
Bulla Cona per lie proftrate under the Thunderbolts of the Roman Capitol? First cenfu-
red for Hereticks, and then no puniſhment is fevere enough: What will
become of Chriſtian or of Humane Society, if any Church differ from
their Sentiments? And what fad Havock has been made in the Earth,
cul. 1791.
Tit. 7. c. 16. col.
1(86.
Seff. 19. f. 523, b.
Reg. Fur.75.
col. 850.
Sixt, 5.
the
A
Serm. XXV.
875
The Visibility of the true Church.
?
ad Rugen, f.
the red lines in the Annals and Martyrologies of moft Churches, doe
abundantly teſtifie; even for fuch things as are confonant to the holy
Scriptures.. How unmanly and brutish, to uſe Blowes instead of Reafons!
yea, how devilish, to perfecute men for keeping the Commandments of
God! They are of the feed of the red Dragon, Rev. 12. 17. How vain,
to think to conquer mens fpirits by Croziers turn'd into Swords, and
Keyes into Guns! Perfecution indeed may turn fome, but 'tis into Hy-
pocrites; that man's never gain'd, but exafperated. That's a declining
Caufe that can't fupport it felf by the fame means by which it was at
firſt propagated. Did the Apoſtles fo, whofe lines ran to the ends of the
Earth, and conquered fo great a part of the Roman World to Chriſt by
Eph. 6.
the Sword of the Spirit, which is the Word of God? Good Bernard faid
once to Eugenius, what do you uſe a Sword for, you are commanded to Bern. de Confid.
fheath it, as Peter) do the work of an Evangelift, and feed the Sheep? 1426.
Our Lord did not bid Peter feed his Sheep with Iron and Steel, or his
Lambs with twiſted Wire; though Baronius faid, Peter's Miniftery hath -
two parts, To feed, and to kill. Hift. of the Quarrels of Venice, p. 65.
That Paftor fhews weakneſs in Policy, that takes wayes to increaſe dif-
fenters; as Polydore could obferve, that the Churches troubles under Polydor. Virg.
Pagan Emperonrs, fo increaſed the numbers of Believers, that they were
at length more fufpected for their Multitudes, than their Religion. The
more Ifracl was afflicted in Egypt, the more they multiplyed and grew,
Exod. 1. 12. Rome never loft ground fo faft, as fince they uſed the filly
Engine of Perfecution to gain it. Mankind is not devoid of Humanity, and
Chriſtianity has Nobler Maxims than Phalaris; fuch as flow from that Pal. 45. 3.
Prince of Might, Elect, who bids the world learn of him, for he is meek,
and lowly; who rebuked the Apoſtles for defiring that fire might defcend
upon the Samaritans, Luk. 9. 54. and fo is his bleffed Church a flight of
Doves, and a flock of Sheep, who by the generous power of the Spirit.
of God in Converfion, doe Ponere id bruti, lay down the brutish Tyger
at the foot of the Prince of Peace, and, of ferocious and favage by Na-
ture, become mild, meek and peaceable, forgiving and fortearing one Eph. 4. 32.
another, becauſe God for Chrifts fake hath forgiven them.
1. 4. c. 11.
Col. 3.12,13°
But how unhappy are they that leave the Pofts of Wiſdom, and take
Sanctuary at the Gates of Hell, and adde this Note, (befiles Purity
of Doctrine, VVorſhip and Difcipline) whereby the Church may be
known, Viz. Its perilous and troubleſome ſtate, and fhew to be of the
world: As our Lord foretold, In the World ye fhall have tribulation, Joh. 15.
but in me ye ſhall have peace. VVhere Hawks and VVolves do haunt,
there's Dove coats or Flocks of Sheep neer. So that if any ask, Where
Our Church was of old? Reply, VVhere Perfecutions tryed their Faith.
They know well enough where it was, they need not ask us: 'Tis but
reading their own Records, their Rubrica, their Scarlet Regiſters, and
they'l cafily difcern, by the Scriptural points for which holy men fuffered,
a fufficient mark and evidence of the true Church.
Let's
}
7.6
Serm. XXV.
'The Viſibility of the true Church.
+
!
21.8.
22. 15.
II
Let's then briefly recapitulate and conclude, That fince there are to be
found fuch as in fundamental Doctrines determine contrary to Chriſt
and the bleffed Apoſtles, fuch as by Idolatry have broken Covenant with
God, and give even the VVorſhip of Latria to Creatures, due to him
Cor. 6. 9. alone; can fuch without Repentance and Reformation enter into the
Rev.14. 40,11. Kingdom of Heaven? fuch as form a VVorſhip to God out of their own
Inventions and Novelties, fuch as contradict themſelves in very mate-
rial and important matters of Salvation; fuch as blafphemously dero-
gate from the Glory and Honour of Jefus Chrift; fuch as pefecute them
who profefs and endeavour to follow onely the Apoftolical Rules, and
the confonant practice of the primitive Churches? Though they may
pretend to a Unity and Uniformity, yet does it not refult into a League
and Confpiracy againſt the Truth? The Ship of the Church is in danger
to ſplit againſt ſuch a Rock as this: Can we judge fuch Societies and
Communions to be true Churches of Chrift; and not rather conſent with
the Determination of the Church of England, to the contrary? 2d part,
Homil. for Whit-Sunday.
-<
If Charles the Great, Alcuinus, Agobardus, Bertram, Bernard, Abbot
Joachim, Peter de Vinets, Marfilius, Dantes, Bradwardin, Petrarch,
Mantuan, Gerfon, Clemongis, Theodoricus de Nyem, and the compiler of
Fafciculus rerum expetendarum, and many others down along the darker
times, might bring in their fuffrages in various points;. It might be juftly
feared, that the late Abbot Gualdi would be acquitted from rafhneſs in
Hift. of Cardi- concluding that, "Amongst all the Churches fince the Beginning of the
"World, there has not been found that unconftancy and confufion as im
"the Church of Rome, fo many Antipopes, Schifmes, Herefies, Contro-
"verfies, Confufions, Sufpenfions, Perfecutions, fo many falfe Opinions,
"Scandals, Tyrannies, and inteftine Quarrels, as there. But we will ra-
ther turn theſe complaints into unfaigned prayer for their Salvation, and
wish them no more hurt than to our own Souls, that the great God would
2 Tim. 2. 25. give them Repentance to the acknowledging of the Truth.
3 Corollary.
auls, P. 39.
Hcb. 3. 1.
III. Since thofe are true marks of the Church of Ged, which the
Church of England hath exhibited, and have been in fome meafure in-
filled upon; we may conclude, that the people of God in Britain (bleffed
be his holy Name) are in the happy poffeffion of the true Apoftolical
Doctrine and Worſhip, according to the holy Scriptures, and confonant
to what the true Church of God hath held in all Ages, fince the Lord
Jefus, the Apoſtle and High-prieſt of our Profeffion, hath left this Hea-
venly Commiffion of the Father with his Church.
It were no difficult task (onely of labour ) to fhew out of our own
Monuments and Antiquities, and from the VVritings and Records of
feveral Ancients and Moderns, that Britain was not converted by fuch
Fidorus de San- as came from Rome, but by others that came hither in the Reign of Ti-
is 1.1. Ortho- berins, and fuch as attended Jofeph of Arimathea fent out of Gaul by
Philip. 1. That Philip preach'd the Goſpel in Gaul, Ifidorus, and our
dox pat, Vol. 7.
* 598.
ancient
7
Serm. XXV.
877
The Vifibility of the true Church.
fol. p. 15.
Freculf. Tom. 2,
hift. Brit. p. 111.
Tom.i.appar,
ancient Nennius, and Freculfus, do atteft. That Jofeph of Arimathea Ba', de Script.
came into Britain to preach the Gofpel, is exceeding probable; unless ot
to fuch whom no ancient Teſtimonies; Records or Traditions doe favour 1.4.c.4. p.448.
or reliſh, but ſuch as gratifie their own private Fancies and Deſigns:
Yea, feveral agree that he came at the inftance and by the direction of
Philip. If the Charters and Muniments fet forth in Monafticon Angli- Monaft. Angl.
canum; if the Charter of Henry the 2d, granted to the Abby of Glaften. Vol.1.p. 13.&c.
bury, which our Annalift John Stow fayes he both faw and read, and Sir Stow Annals
John Price, in his Defence of the History of Britain recites (verbatim) P.37.
in part; wherein our King declares the feveral Grants of his British and Price in defence
Saxon Anceſtors, which (fayes he) Diligenter feci inquiri, & coram me uffer primord,
prafentari & legi: I caufed to be diligently fearched out, to be prefent- P.3.27.740.
ed and read before me; where the very Deeds of K. Arthur, and Ken- Spelman Concil.
wa'ch a Pagan Prince, are mentioned, and in fome of them that place is p.12.
called the Mother of Saints, the Grave of the Saints, and that it was Stop, p. 37. &
Selden polycib,
firſt built by the very difciples of Chrift themfelves: If thefe be not p. 54.
enough, let Capgrave fpeak, mentioning the Acts of Arthur and Melkin Capgrave de Jo-
of Avalon, or Glaftenbury, who lived before Merlin, an Author not ut- feph Ar, f. 197.
terly to be contemned, efpecially by fome, as having refcued feveral
Memorials from the Grave of Oblivion: Let Baleus teftific, delivering Bal. p. 13. BAC.
many things from Leland, one employed by King Henry 8. in fearch-
ing the Antiquities of Britain, and out of Fleming, Scroop, and others; Leland Affert,
yea Leland himself, in his affertion of King Arthur: Not to mention Arch.M.S.
Harding, f.40, 41.
fuch as have been of later date, as Polydor Virgil, and Harding, Pitfe- Anno 63.
us, &c. According to theſe it appears, that what work Jofeph per- Polydor p.52.
formed in Britain, was by the Recommendation of Philip out of Gaul,
and not from Italy. But yet we may afcend higher, and fhew, that
the feeds of Chriftian Religion were firſt fown in this liland 26 years
earlier, fc. in the latter end of the Reign of Tiberius: For thus writes Gildas ex edit.
our ancient Gildas, [both of Polydors Edition, and Foffelins,] Tempore, 1525 & edit.
ut fcimus, Summo Tiberii Cefaris, &c. radios fuos primum indulget, i.e. Joan. Joffeling
fua pracepta Chriftus: "Chrift first indulgeth his Rayes, i. e. his Pre- P.2.b. 1568.
cepts, in the latter end of Tiberius Cafar, as we know.] This tefti-
66
ཉ
P.
a.b.
1559 fol.
Pitfous p. 190
Polydor. p.ro,
Petav. de dos.
mony of Gildas Badonicus is alſo confirmed by Gildas Albanius, in his Fox Martyrol,
Tract of the Victory of Aurelius Ambrofe, as fome relate; but how- Vol.1.p. 137.
ever, let's take the former Gildas his time, whereof, though fome of ours Dr Mafon, p.51.
have in fome meaſure debated, yet let us a little further examine it. Bishop of Cov.
grand impoft.
The laſt year of Tiberius fell in An. Chr. 37. as Petavius one of their .35.
exacteft Chronologers ftates it; who brings Peter firſt to Rome A. 42. temp. 1. 11.6, 3.
and fets him in the Chair An. 43. But the Britains receiv'd the Gofpel p. 304.
five years before his coming to Rome, and that while Peter was yet (in
the Year 37.) at Foppa. But if Baronius his account be true, (who has A&.9.10.
but a fmall Faculty at Chronology, or Aftronomical Calculations, efpe-
cially of Eclipfes, fo neceffary to an Annaliſt, beſides the truth of his al-
legation;) he brings Peter to Rome, An. 44. but fettles his Epifcopal 4425.
Zzzz
Chair
Baron, Annal, A.
878
Serm.XXV.
The Viſibility of the True Church.
I. ad Ann. 41. Chair there, An. 45. If this be true, the Britains receiving the Gofpe!
-n. 28. & A. 45. An. 37. must then anticipate Peters coming to Rome, feven years, and
Marian Scotus, erecting his Seat, and ordering a Church there, eight years. Again, Ma-
n. I.
P. 367.
rianus Scotus brings him to Rome, An. 47. and then Britains Conver-
fion antedates theirs by ten years. But all this and much more that might
be urged, lies upon the Suppofition of Peters being there at all, which
Marfil, defer, many of the Learned greatly queſtion. For Marfilius of Paduá argues,
that Peter was not there, and that Paul was the firſt Biſhop of Rome.
But theſe things impeach not our Cauſe at all, forafmuch as all the
Apoſtles had the fame Commiffion with parity of Honour and Pow-
PICIS, P. 207.
Id. ib.
A&a Concil.
Ephefin. Tom.2.
App. cap.4. F•
201. Edit.
Pelian.
Concil Ephefin
Zonara,p.85.
Edit. Par. 1618.
}
Balfan Synd.
Ej hated 8/p.
319.Paris, 1620.
Corol, a S.
Paulo p. 18.
er.
If then the British Church were planted before ever Peter came to
Rome, let's call to mind that ancient Rule, Omnes Ecclefiæ buic fub-
ject & manent à quo inftitute funt: All Churches remain ſubject to him,
(i. e. in his Succeffors) by whom they were inftituted. And this is not fo
much a private, as a publick Sanction of the general Council of Ephe-
fus, in the cafe of the Cypriots; who having received the Faith from
Barnabas, yet were much moleſted by the Biſhops of Antioch: Con-
cerning whom the Ephefine Fathers made a Decree, aud extended it to
all Churches: Nullus Epifcoporum, &c. aliam Provinciam que non antea
& ab initio fuit fua, fub fuam, &c. manum trahat: "Let no Bifhop
"bring under his power another Province, which was not his before, and
"from the beginning.] This is yet more infifted upon by Zonaras, in
his Comment upon the 8th Canon of that Council, and by Balfamon in
his Scholea; and what is there fpoken of Cyprus, fome have applyed alfo
to Creet upon the fame ground: but it's not time to diſcuſs that, or of
other Provinces. Suffice this Canon to our cafe; That fince Britain re-
ceived the firſt glorious Light of true Faith from other Difciples of our
Lord, and not from Peter, and was converted fome years before ever
the common Tradition of Peters coming to Rome can be cleared: This
Rule totally exempts us from all Jurifdiction pretended by them; fince
we are (upon theſe grounds) evidently reducible to fome of the Afian
or Greek Churches, in refpect to the ancient Rites of Worship, con-
Bed.l.2.c.2. p. ii2. cording with theirs, and oppugnant to Rome. This was the Quarrel be-
tween the British Bifhops, and Austin the Monk, as Venerable Bede
relates, in multis, in many things, but eſpecially in the celebration of
Eafter, and Miniſtration of Baptifm. This troubled the North British
Churches; about which very thing the Synod at Whitby was called,
An. 664. and there Hilda and her affociates averred their cuſtoms from
John, Philip, Polycarp, &c. of the Eaſtern Communion. Neither were
thefe matters wholly filenced as to the Welsh Britains, till the year 762.
More might be faid alſo about Lucius and Ethelberts times, that the laſt
especially was but an attempt to yoke the British Churches under the
Dominion of Rome, which they ftoutly refifted. And it might be eviden
ced, that Chriſtian Religion was initiated among the Saxons before
Auſtin
Baleus, f. 81.
Spelm, Conci!.p.
Lluyds Brev.
57. b.
DE Brittain. fol.
1
Serm.XXV.
879
The Vifibility of the True Church.
Auſtin the Monk arrived. For Queen Bertha enjoyed the Benefit of
Chriſtian Worſhip, by the Miniftry of Luidhardus a Biſhop, fent with Bed.l.1.c.26.
her out of France, and it was celebrated in a British Church dedicated
to S. Martin, in the Eaft-fide of the City of Canterbury, and built in the
time of the Romans, as fome others were which Auftin had leave to re-
pair.
Ib.c.26.
I
ἐν Βαβυλώνι.
!
Decretal Greg.
But fay, 1. We received our Light firſt from Rome, (which is falſe;)
and grant, 2. The Dominion of Peter to be Univerfal; and yield, 3.The
Bishop of Rome to be his undoubted Succeffor; and that, 4. There are
no flawes in the Old Chair; and that, 5. This Bifhop is inveſted by
Chriſt with all the Priviledges of an Apoſtle; which are all precarious
and begg'd: Yet, if they apoftatize from the Doctrine and Faith of
Peter, muſt all other Churches be cenfured for feparating from them
who ſeparate from Chrift, from Peter and from Paul? We profefs to
hold unfeignedly with Old Rome, whatever it held according to Pauls 1 Pet.5.13.
Epiftle to the Romans, nay and with the Church in Babylon, (poffibly ev Babuxare,
neer Memphis,) in whatever they retained of Peters Doctrine: When
they are return'd to Peter and Paul's Doctrine, &c. then let them treat
with us; but elfe, if any depart, that old Maxim fhould be refresh'd,
Caufa, non Separatio Schifmaticum facit: 'Tis not Separation, but the
Cauſe that determines Schifme. They are Schifmaticks that depart from
Peter, Conftit. Apoftol. 1.6. c. 4. And another not to be forgotten; [Dum
Ecclefia habet Paftorem Hareticum vel Schifmaticum, vacare intelligi- 9.5.Ti.7.F. 285.
tur:] While a Church hath a Heretick or Scifmatick for its Paſtor, it's Par,
to be counted Vacant.] In which cafe what ſhall be faid to their own
Genebrard, who affirms, That Fifty Popes in Succeffion, for almoft one Genebrard Chron.
hundred and fifty years together, were either Aporactici, vel Apoſtatici,
potiùs quam Apoftolici: Irregular or Apoftates, rather than Apoftolical.
Pope Marcellinus faid, He could not fee how they could be faved, who
were advanced to the Papacy, Onuphr. in vit. Marcell. I fhall not here
enlarge upon any of their irregular Intrufions into the Throne, the Fight-
ing and Blood-fhed (mentioned by Ammianus) at the Election of Da-
mafus, nor their perfonal Vices and Herefies, nor the Infeffion of the
Chair by that Learned Dame, unkindly mentioned by Laonicus, and Laonicus Chal-
uncomfortably revived in our Church-Homilies: When thefe points are cocondyl. de reb.
duely and feriouſly weighed, what caufe the Reformed have had for a E. Col. Allobr.
Seceffion and departure from them, to the Glory of God, to the Reve- 1615.
verence of Peters Doctrine, to the Comfort and Peace of our Confcien-
ces; let the Greek Churches, or any other that maintain Scripture-Do- d. part of the
ctrine and Worſhip, nay, let all in other parts of the World that own (anday>(332.ą,
the true God, be Judges.
But to draw to an end: How greatly ought we to refound his Praifes,
who hath in all Ages, through the depth of the darkeſt times, conferved
the true Faith and Doctrine all along, and of his great Mercy conveyed
to us authentick Teftimonies and Evidences, notwithstanding the Bar-
barifm
Z zz z z
1.4. Ann. 904;
FS7.
Amian, İ 27.
Turc.1.6.p 200.
Serm. for Whit-
880
Serm. XXV.
The Visibility of the True Church.
JL
4 Corollary.
Hcb.2.1.
Rev.3.11.
Rev.18.4.
Rev.16.15.
2 Thef.2.10, 11.
5. Corollary.
Col.2.7.
barifm and Violence of feveral Ages againſt the Truth. Nay, it might be
Thewn, that God hath not left us without a Lamp of Teftimony to the
moft material Points, even here in Britain; but that it would arife to
a little Chronicle, not proper for this Place and Time, but obvious to be
obferved, in the feveral Hints and Reflections upon what they called Er-
rours, in feveral publick Synods in this Ifland, even till the time of Wick
liff, when the Truth broke out more gloriouſly, and fill fhineth in great
Luftre, bleſſed be his moft holy Name.
IV. Hath Almighty God, of his infinite goodness, fo graciouſly hither-.
to preferved his Church, and beftowed upon the Reformed Countreys.
his moſt holy Bible, tranflated with great care and diligence out of the
Sacred Originals into our Mother-tongues, and poured out that Grace:
to endeavour to Reform, according to his Heavenly Directions therein
recorded; let us give the more earnest heed to the things which we have
beard, left at any time we should let them fip, and hold fast that which
we have received from Heaven, that no man take away our Crown..
Let's take heed of Wantonnefs, of refifting or abufing the bleffed Gofpel,
or any way walking unworthy of it, left God provoked by our Unho-
linefs, fhould remove the Golden Candleſtick into Corners, or to other
Nations. Let's take great heed of creeping corruptions, and of thofe
Communions that erre in Faith, departing from the Head, from the
Scriptures, from the Doctrine of the Apoftles, from Purity of Worſhip,
left if we partake of their Sins, we be involved alfo in their Plagues.
Come out of her, my people, fayes the Lord; and having been obedient to
the Heavenly Viſion, let us keep our Garments unfpotted, that men
fee not our fhame, as we love the Salvation of our Souls, and the Glo-
ry of the Son of the Living God, the onely true Bafis and Rock of his.
Church. Let's heartily pity, and earneſtly pray for ſuch as are yet Judi-
cially hardened to believe a Lye.
V. Since our bleſſed Lord hath built his Church upon himself, who
is a Rock flowing with Milk and Honey, then all true Believers being
fixed upon this amiable and lovely Foundation laid in Zion, ſhould
fweetly unite in holy Love together, being rooted and built up together
in him. Let not thefe living Marbles, polifht for Solomon's Palace, dafh
againſt one another. Let not the Sheep of Chriſt puſh each other.
Quis teneros mihi faſcinat agnos?
Who hath bewitched you, O foolish Galatians? Thefe unnatural but-
tings (as Shepherds obferve) prefage very ſtormy dayes. Shall Rofes
that grow in Sharon, gafh each others tender fides, and the Churches
Vincs turn Brambles? When fome Troops in an Army fight not againſt
the Enemy, but give fire at their own Regiments, is it not a notorious
fign of Infatuation, or Confpiracy against their Native Prince? Shall a
few Externals engage fpirits in mutual heats and conflicts, to the laughter,
fcorn, and hope of the Adverfary; who will joyn with one part for a
while, that they may devour both at last, and blow up thofe inteftine
heats
(
Serm. XXV.
The Vifibility of the True Church.
881
;
heats into a flame, at which they'l joyfully warm their hands? Mildnefs
and Meeknefs is the Glory of a Chriſtian; and the way to gain Bre-
thren to our Opinions, is by ponderous Arguments and fweet Affections.
Naturalifts obferve, that Fiſh will never be taken by a bloody Net; and
when Sheep bring forth Lions, 'tis portentuous of Tyranny. It's utterly Alian.
impoffible in our lapfed Eſtate, to make all of a Mind, and a moft im-
proper Means, to propagate Opinions by Violence. Socrates treating Sorrat. Eccl.
of the Diverfities about Eafter, and other Kites, in an excellent Chap. hift.l.5.c.21.
ter tending to Chriftian Union, fayes, εδέποτε πρὸς ἑαυτὸς διεφώνησαν, That
they by no means diffociated from one another, and that those who con-
fent in the fame Faith, may differ in Rites and Ceremonies, and that the
Apoſtles gave no Precepts about fuch matters, but left all to their free
liberty; and again, bewails fuch as in his time counted Whoredom in. p.699.
different, but itrove for fuch Feafts as for their Lives. Neither may we
p.696.
1.697.
forget thofe golden fayings of bleffed Auftin: [ Interminabilis eft ifta Auguft. Ep.85..)
contentio generans lites, non finiens queftiones: fit ergo una fides, &c. P.388,
etiam ipfa fidei unitas quibufdam diverfis Obfervationibus celebratur,
quibus nullo modo quod in fide verum eft,impeditur: "This Contention is
endlefs, gendring to ftrife, not putting an end to Queftions: let the Faith
"therefore be one, &c. although the Unity of Faith be celebrated with
"certain diverfe Rites, by which that which is true in the Faith, is no
* wayes hindred.] All the Glory of the Queen is within; thoſe outward Pfal. 45:
Rites are onely the Embroydery of her Garments, which may be of va-
rious Colours. The Dove of the Church may have her Wings covered Pfal.68.13..
with Silver, and her Feathers with yellow Gold. The fame Army may
have diverfity of Banners, and yet fight unanimouſly and victoriouſly
under one and the fame General. We agree in the main, and whereto we Phil.3.15,16s.
have already attained,let's walk by the fame Rule, and mind the fame thing, Gal.6.16,.
and if any be otherwife minded, God may in time reveal even that unto
them. There will never be Peace in the Chriftian World, fo long as
fcrupulous Externals are by proud and foolish perfons prefs'd with equal-
rigour to many Subftantiais and Fundamentals.
So far are fome pious Spirits from this fiery temper, that they are-
not without hope of feveral in farre different Communions: But if any
among ours ſpeak or write more mildly, favourably and foftly, of fome
of theirs, 'tis not to be underfood of fuch as finally perfift in the high.
and fundamental points of difference; but of them that privately whisper
and figh among their Friends, Sic dicerem in Scholis, fed tamen (maneat Vifferg. para-
inter nos) diverfum fentio, &c. non poteft probari de facris literis, &c. lef.- p. 343-
"So I fpeak in the Schools, but yet (let that be kept private) I think Edir. 1609.
otherwife, and that it cannot be proved out of Holy Scriptures. Of
fuch as fincerely cry out with the Cardinal, Turiffimum eft fiduciam to- Bell.de juftif.
tam in folâ Dei mifericordiâ & benignitate reponere. It's fafest to cast p. 276. Col. A2..
Tom.4.1.4. c.7.
276.Celi
all our Confidence on the Mercy and Benignity of God onely: To ad- 1628.
here to the precious Blood of Chrift alone, without Works. There be
fome
The Vilihility of the True Church.
Serm, XXV.
Ofand, Cent. 16.
p.501.
fome even in Babylon of his People, to be called out in the Day of Ven-
geance, Rev: 18.4. Such as are in heart ours, and as to the Cardinal
Point of Juftification, dye in the Reformed Religion; fuch as Pighius
(though otherwife bitter,) as Vergerius, Gerfon, Ferus, Janfenius, and
Father Paul the Venetian, and many others.
16 Corallary. VI. In the fixt and laft place. All the true living Members of the ho-
ly Church of Chriſt, may be greatly comforted from this Text and Do-
trine; for though the Church will never be fully quiet and at reft, while
the Gates of Hell ſtand undemoliſht, but will be ftill expoſed to furious
Affaults, to boyſterous waves, tempeftuous ftorms, direfull perfecutions,
and fecret undermining Herefies, to their Molimina and Blandimenta?
Sometimes to fierce Oppofitions and flattering Inticements, and fome-
times to both together, yet herein ſtands the Faith and Patience of the
Saints. Therefore all gracious Chriftians must be content, and refolved
to exerciſe themſelves in this fpiritual Warfare, and by fervent Prayer
call down Auxiliary help from Heaven, whereby the invincible and om-
nipotent God is humbly implored, and Legions of holy Angels fent in
for affiſtance. Yet,
!
Rev.13. 10.
Ta.54.17.
14.12.
37.22.
(1) Let holy Souls be comforted in this, that no Weapon formed a-
gainst Mount Zion fhall finally profper. The Virgin Daughter of Zion
hath defpifed them, and laughed them to fcorn, the Daughter of Jeruſa-
lem bath fhaken her head at them. For as the Golden-mouth'd Preacher
Chryfoft. Serm. expreffes it, Τὴν Βελοθήκι αυτό εξεκένωσεν ὁ διάβολος, τὴν δὲ ἐκκλησίαν ἐκ
1. in Penticoft. Bλafe. Satan bath emptied his quiver, but hath not hurt the Church.
Tom 5 p.979. By how much the more the Enemies rage againſt her, by fo much the
Ed. Aton.
more the true Profeffors of Piety and Faith increaſe: Not unlike the Vine,
that growes the more fertile by pruning, or as the Palm, that rifes the
more erect after weights and preffures; and although in time of trouble,
like fome Plants that fhut up their Flowers upon a ſtorm, yet afterward
diſplay their lively and lovely colours more Oriently to the face of the
fhining Sun. The Church of God, though ſhe be not alwayes fo openly
vifible, as that all the World fhall cry Hofanna to her fplendor and glory,
yet the growes more numerous, holy and ftable, by her troubles: Her
Enemies may feem for a time ise, valere, but fhall not rangúdv, præ-
valere, as 'tis promis'd in the Text; to be potent and ftrong, but fhall
never fubdue and vanquish her. They might believe Chrift, and fpare
their trouble. They may vires exerere, put forth their utmoſt power,
but the Gates of Hell, (¿ds, porta Mortis,) of Death and the Grave,
fhall never attain to, or compafs fo deadly a ftroke, as fhall extirpate the
Church in any Age. Nay, the Wiſdom of God hath ever turned their
Policies into Folly, and their Puiffance into Cowardice. They have often
been forced to fuck up the Cockatrice-Egges that they have laid, and felt
the keennefs of their own recoiling Arrowes. They may open, but fhall
Rev.31.15, 16. never be able to ſwallow the Church: They may caft out floods, but
fhall never drown her; as he faid of ancient Rome, Merſa profundo,
1
pulchrior
}
Serm.XXV.
883
The Visibility of the True Church.
pulchrior evenit: Caft her in the Sea, fhe dives, and rifes again with her
face wafht from fpots, and looks more beautifull. The Church may be
prefs'd for a while, but fupprefs'd never. The Archers may ſhoot forely
at her, but her bow fhall abide in ftrength. God will have a Church to en-
dure to the Worlds end, in fpight of all the privy Leagues and Confe-
deracies that are contrived in, or all the Forces and Powers that iffue
from the Gates of Hell. Her place of defence shall be the Munition of Ifa. 33. 16.
Rocks; and all the Nations that fight against Ariel fhall be as the Ifa.29.7.
dream of a Night Vifion.
1
(2) The Church after all Affaults and Conflicts, in fine, fhall be com-
pleatly victorious and triumphant; fhe will joyfully furvive her Enemies,
and behold their Funerals. Let holy Souls rely upon this promife in the
Text, and improve it in Prayer for their comfort and fuftentation; for the
mouth of the Lord hath ſpoken it. The Nations fhall fee it and be con- Mich.7.15.
founded at all their might, &c. They fhall lick the dust like a ferpent, and'
move out of their holes like worms of the earth: they shall be afraid of
the Lord our God, and fear becauſe of him. There is a time, and it
haftens, that this Rock fhall dafh them in pieces, and they shall become
like the chaffe of the Summer-threshing-floores, and the wind fhall carry
them away, and no place be found for them. There is a glorious time
a coming, (rumpantur ut ilia Roma,) when the Stones of this Temple
fhall be laid with fair colours, and her Foundations with Saphirs, her Ifa.54.17.
Windowes with Agates, her Gates with Carbuncles, and all her Borders
with pleafant Stones; when the falfe Rock of the pretended Peter fhall
like a Milftone be flung into the depth of the Sea, and her gaudy Edifice
fhall melt into foam, and be diffipated among the Waters. Then fhall
one of their own Prophecies (I mean of the Irish Malachy,) be furely Meffingbani
fulfilled; Civitas fepticollis diruetur, & Fudex tremendus judicabit po- bernie. p. 378.
pulum fuum: "The feven-hilled City fhall be ruined, and the terrible
(
Florileg. Hi-
Judge fhall judge his People. Or rather that of Obadiah: Saviours Obad. v.2 1.
Shall come upon Mount Zion, to judge the Mount of Efau, and the King-
dom fhall be the Lords.
81.16%
(3) In the mean time, let the Church of God be comforted alſo in
this, that the bread of fupport fhall be given her, and the water of con- Ifa.33.16..
folation fhall be fure. Out of this Rock of Ages flowes a River of living
waters, the streams whereof shall make glad the City of God. Nay, with Pfal.46.4.
Honey out of the Rock fhall they be satisfied, while wandring in the Wil-
dernefs toward Canaan, and at laſt tranfported to the City of the New
Ferufalem, which is above, where there's fulness of joy, and pleafures Pfal.16.11.
for evermore; where they ſhall be abundantly fatisfied with the Fatnefs
of that Heavenly Temple, and fhall drink in the Rivers of the Cœleftial
Eden.
FINIS.
Pfal.36.8.
ערניה
Edenis tud-
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