to examine the Sacraments of which so much being said already little remains to be added By their dividing the Cup from the Bread they destroy Christs Institution and so make it no Sacrament and the hearing of Mass without communicating though it make up the greatest part of their worship yet is purely a service of their owâ—… devising without warrant from Christâ—… Institution who said take eat this is my Body thereby shewing he intended the vertue and benefit of that Ordinance only for those who received it And in a word let any read and compare the Institution of the Lord Supper as it is in the three Gospels and the Epistle to the Corinthians together with the whole office of the Mass as it is in the Roman Church and then let him on his Conscience pass his verdict whether they have adhered to or departed from Christs Institution in that piece of their worship Finally one great end of all solemn Worship being the Communion of Saints in their joint adorations and mutual occurrence in divine services what union can they have with God or what communion can they hold one with another who perform all their Worship in an unknown Tongue which is the rule and constant practice of that Church beyond Sea though for the better venting of their sophisticated stuff among us they give the people Books of devotion in their vulgar Language yet continue to say the Office of the Mass in Latine And thus far I have run a round that great Circle I proposed to my self in the beginning of this discourse and have examined the chief Designs of the Christian Religion and have found the great and evident contradictions given to them in all their branches by the established and authorized Doctrines and practises of that Church in which I have fully justified the wise mans observation that he who increaseth knowledge increaseth sorrow and have said enough to evince to all rational and considering minds how unsafe it is for any that would keep a good Conscience to hold Communion with them But I have not finished my design till I likewise examine the Characters of the Christian Religion and compare them with these are to be found in the Synagogue of Rome The first Character of our faith is that it was delivered to the World by men sent of God and divinely inspired who proved their Mission by Miracles Now these Doctrines about which we differ from that Church can pretend to no such divine original let them tell us what inspired man did first teach the worship of Images of the Mass of Angels and Saints and of Reliques what man sent of God was the first Author of the belief of the corporal presence of the Sacrifice of the Mass of the Popes supremacy of Purgatory of Indulgences and of all these innumerable superstitions of which the Scripture is absolutely silent for if these doctrines were not the off-spring of Revelations they are none of the Oracles of God nor can we be obliged to believe them as such It is true they vouch Scriptures for proof to some of these but these are so far stretched that their sure retreat is in the Sanctuary of the Churches Traditions but till a clear warrant be produced for proving it was impossible that any falshood could have that way crept into the World we must be excused from believing these Neither is it possible to know what Traditions came from the Apostles for as the vulgar are not capable of pursuing the enquiry so the loss of most of the writings of the first two Ages makes it impossible to know what Traditions came from the Apostles But this I say not that we need fear this trial for the silence of the first and purest Ages about these things which are controverted among us is evidence enough that they were not known to them especially since in their Apologies which they wrote to the Heathens for their Religion and Worship wherein they give an abstract of their Doctrines and a Rubric of their worship they never once mention these great evils for which we now accuse that Church It is true a late ingenious Writer whose sincere zeal and candor had much offended the Roman Court and drawn censures on himself and his Book took a way to repair his reputation by a new Method of proving the truth of the Opinions held in the Roman Church which was that since the present Church held them that shews that they had them so from their Ancestors and they from theirs till you run backwards to the days of the Apostles alledging that a change in the Worship was unpracticable since it could not be done in a corner but in the view of all the World who it is not to be imagined were capable of suffering any great or considerable change to be made in that which was daily in their view and much in their esteem therefore he concludes that every Generation adhered to that belief in which they were born and so no change in any great substantial and visible part of worship could be made It is true he applies this only to the belief of the corporal presence which he attempts to prove could never have been introduced into the Church had it not been conveyed down from the Apostles He hath indeed set off this with all the beauties of wit and elegencies of stile and much profound reading But with how great and eminent advantages both of reason and learning this pretence hath been baffled I leave it to the judgment of all who have been so happy as to read Mr. Claud his incomparable Writings And the common sense of mankind will prove this but an imposture how fairly soever adorned for if we find it certain that any Doctrines or main parts of worship are now received into that Church and if from the undeniable evidences of History and Writings of Ancients it appear that these things were not received in the ancient Church then it is certain there hath been a change made from what was then to what is now though an ingenious Invention may make it appear very difficult to imagin how and when the change came in especially when it was insensibly and by pieces advanced If then it be proved that the Fathers believed the Elements in the Sacrament were really bread and wine and not changed from their own nature but only types and figures of the Body of Christ then we are sure a change must have been made though the ignorance of some ages makes it a hard task to clear all particulars about it It is true the Fathers did highly magnifie this Sacrament with many expressions which though the vehemence of Divine Rhetorick can well justifie yet will not bear a Logical Examen but when they speak in a cooler Stile nothing can be more clear then that they believed not the corporal presence But may not that reasoning of the impossibility of a change in a worship be as well applied to the taking
on earth to see his miracles and hear his doctrin the same is also to bâ—… said of the Acts and Epistles of the Apostles Now to bar the Vulgar from this is to hinder them to hear and see Christ and his Apostles as if that were a Priviledge restricted to Church-men What shall be then said of these who call the Scriptures a Nose of Wax the Sourse of all Heresies a Book written not on Design but upon particular Emergents and do assert its incompleatness unless made up by the Traditions of the Church Is not this to add to the Words of that Book and to accuse the faithful Witness of unfaithfulness But worse than all this is held by these who will have all the Authority of the Scriptures to depend on the Church which must be believed in the first place But here a great difference is to be made betwixt the testimony of a Witness and the authority of a Iudge the former is not denied to the Church and so the Iews had the Oracles of God committed to them but that doth not prove the Authority of their Sanhedrim infallible or superiour to Scripture and in this case more cannot be ascribed to the Christian Church than was proper to the Jewish in our Saviours time But further if the Scripture be to be believed on the testimony of the Church then upon what account is the Church first believed It cannot be said because of any testimony in Scripture for if it give authority to the Scriptures it cannot receive its authority from their testimony How then shall it be proved that the Church must be believed or must it be taken from their own word and yet no other reason can be given to prove the Church infallible For to say that they have continued in a Succession of Bishops from the Apostles days concludes nothing unless it be first proved that the Doctrine of the Apostles was of God otherwise the Mahometan Religion is as much to be believed since for many Ages a Succession of Priests have believed it Further the Greek Churches drive up the Series of their Bishops to the Apostles days as well as the Roman why then should not their Authority be likewise acknowledged infallible In fine must the Vulgar go and examine the Successions of the Bishops and judge about all the dubious Elections whether the Conveyance have been interrupted or not Certainly were this to be done it were an impossible Atchievement and harder than the study of the Originals of both Testaments Therefore the Vulgar must simply believe the Authority of the Church on her own testimony which is the most absurd thing imaginable and this to every individual will resolve into the testimony of their Priest Behold then a goodly Foundation for building our Faith upon Christ Prophetick Office is also invaded by the pretence of the Churches Infallibility in expounding Scriptures for if this be granted the whole Authority will be devolved on the Church for by this Doctrine she may teach what she will and were the Scripture evidence never so full to the contrary yet whatever wrested Exposition she offer though visibly contrary to the plain meaning of the words must be believed But with whom this Power and Authority is lodged is not agreed to among themselves some yielding it to the High Priest of the Church when in his Chair others to the great Sanhedrim of Christendom in a General Council others to both jointly but all this is asserted without proof for that of Christs of telling the Church Mat. 18. 17. so often repeated by them is meant of particular offences and so is restricted to the case of differences among Brethren and relates not to points of Doctrine Besides the Context of these Words doth clearly shew them applicable to every Parochiaâ—… Church and yet their Infallibility cannot be asserted So it is clear that Christ doth only speak of a jurisdiction for quieting of differences among the Brethren That of the gates of Hell their not prevailing against the Church Mat. 16. 18. proves not the pretence of Infallibility And indeed the Translation of that place deserves Amendment and instead of hell that Word is tâ—… be rendred grave so that the meaning of the Phrase is Death which is the mouth and gate through which we pass â—…nto the Grave and is so used by Greek Writers shall never prevail against the Church that is the Church shall never die Neither will that of the Spirit of truth leading out into all truth Joh. 16. 13. advance the Cause a whit since that promise relates to all Believers and it is a part of the happiness of the new Dispensation that all in it shall be taught of God And the promise of founding the Church on St. Peter Matth. 16. saith as â—…ittle for suppose the Rock on whom the Church were to be built were St. Peter himself which I shall not much contravert that is not peculiar unto him since we are all built on the foundation of the Apostles and Prophets and on the twelve foundations of the new Ierusalem are written the names of the twelve Apostles of the Lamb but what will that prove for a series of the Bishops of Rome And finally for the keyes of the Kingdom of Heaven Matth. 16. 19. their being given to St. Peter that saith no more but that he was to open the Gospel which is usually called the Kingdom of God or of Heaven in the New Testament Now the use of keys being to open the door this was peculiar St. Peters honour who did first publish the Gospel both to Jews and Gentiles and in particular did first receive the Gentiles into the new Dispensation But this hath no relation to the Bishops of Rome nor to the pretended infallibility of that See That which hath the fairest appearance of reason is that if there be no absolute unerring Court on earth for deciding of controversies there shall be no end of them but every private man may upon the pretence of some ill understood place of Scripture break the unity of the Church and so the peace of the Church is in hazard of being irrecoverably lost But how specious soever this may appear it hath no weight in it For it is certain that vice as well as errour is destructive of Religion and it will be no â—…mputation on our Religion that the one be no more guarded against than the other is if then there be no authority for repressing Vice but the outward discipline of the Church it is not incongruous there be no other authority for â—…uppressing of errour but that same of the Discipline of the Church It is certainly a peece of humility for a man to suspect his own thoughts when they lye â—…ross to the Sentiments of the guides and â—…eaders of the Church But withal a man ought to be in all he does fully perwaded in his own mind and we are commanded to try the spirits and not to believe very spirit 1
souls who are either already blinded with these delusions or do incline towards those paths which lead to the chambers of death I am none of those who justifie rage or bitterness against those in errours for if we had the Spirit of Christ in us we should mourn over and lament their misery who lye under so much darkness And this is a sure character to judge if our zeal for God and his truth be Divine and Evangelical if it make us pour out Rivers of tears for those that have gone out of the way rather than streams of Fire against them That zeal which raiseth melting sorrow tender compassion and fervent prayers for those we see erring is Christ-like and worthy of that meek and charitable spirit which the Gospel so much recommends Whereas that which boils out in rage and foam against such as err and designs their ruin and mischief and studies how to persecute rather than convert them and kindles in men bitter aversion to their persons together with rude harshness in their behaviour to them is all Antichristian and carnal My design therefore in this discourse is to provoke pity rather than wrath and tears more than flames towards those deceived multitudes that we may pray for them rather than rail at them But my chief aim is to perswade all who love their souls to consider the danger of continuing in the Communion of a Church that hath not only fallen from her first love and purity but hath in so many great and essential points corrupted our most holy Faith and adulterated the pure sincerity of our worship I shall not here search into the depths of the Mercies of God how far they may reach any of that Communion nor examin how far they hold the foundation Christ notwithstanding of all the base superstructures they have reared upon it nor shall I consider how far invincible ignorance may excuse the guilt of an error nor how applicable this may be to them nor shall I discuss how far the private differing from these errors may in many things secure some of the individuals of that Communion from the general guilt lies over them upon all these particulars many things may be said and none alive is more willing to stretch his invention for finding out grounds to fix his Charity on than my self But all I can devise falls short of a full and satisfying excuse for those who being educated in the knowledge of the truth and sincerity of the Gospel do fall away into the errors and superstitions of that Church nor can I imagin what their temptations should be to it except one of two The first is that they desire a sensible Religion and therefore loath the simplicity and spirituallity of the Gospel and love to have some glorious objects in Worship to strike on and affect their senses But however this may make impressions on the grosser rabble yet certainly any that considers that the perfection of man lies in his reason and not in his outward senses and that the exaltation of reason is Religion he must confess that the less it dwell in the senses and the more inward it become on the reason it is the more suitable both to the nature of God of Religion and of the rational faculties But the other consideration that may draw many to that Religion is yet worse which is because in it a great allowance is given to all manner of sin by the treacherous conduct of some Confessors who perswade men of Heaven on terms very easie and pleasing to flesh and blood And hence it is that we see very few who have expressed any affection to a devout life abandoning us to go over to the Roman Communion most of those who do so except it be one of a thousand being as void of virtue is ignorant of the nature of true Religion that we may say Ioh. 2. 19. They went out from us but they were not of us for if they had been of us they had not gone out from us These being the only visible tentations to entice any from our Communion to theirs it is hard to preserve any great degrees of Charity for them For a third tentation being that only which can work on a devout mind takes with so few among us that I need scarce name it which is the solitary and retired houses among them for leading a devout and strict life and the excellent Books of Devotion have been published by many of that Communion This I know wrought mightily on one and made him many times wish that he could with a good Conscience throw himself into one of these Religious houses but the consideration of these great corruptions lay so in his way that without the doing the greatest force on his Conscience imaginable and thereby securing damnation to himself by complying with things he judged so damnable he durst not do it Yet for his further satisfaction he went among them to see if their Worship appeared more amiable in practise then it did in Writings but I have heard him often declare that though his mind was as free of prepossessions as perhaps ever mans was yet all he conceived of them even from the Writings of their adversaries was nothing compared to the impressions which the sight of their Worship left upon him it appearing so Histrionical in all its circumstances and so idolatrous in its substance especially as he saw the Vulgar practise it And for their Religious Houses he was among a great many of all Orders but was far from meeting with that spirit of devotion he had hoped to find among them for they always magnified their Order and the little external austerities and devotions of it but for genuine humility a delight in God and Christ abstraction from the world for all their frocks and retirements sincere heavenly-mindedness and fervent Charity to the Brethren he regrated he had met with little of it among them And that he found the several Orders full of emulation and envy at other Orders and of heats among themselves which made him see that he who meant to lead a devout life must choose another Sanctuary than any of these he saw in that Communion I deny not that it is the greatest defect of the Reformation that there are not in it such encouragements to a devout life though the intanglements of Vows to things without our power is a manifest invasion of the Christian liberty and to languish out ones life in a tract of lasie Devotion without studying to serve God in our Generation seems contrary to the intendment of Religion a great many of its Precepts being about those Duties we owe our Neighbours Yet for all this it is not to be denied to be a great defect that we want recluse Houses for a stricter training up of those who design to lead a spiritual life and to serve in the Gospel that their minds being rightly formed before their first setting out they may be well qualified and