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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	canonical_a	old_a	receive_v	1,607	5	5.8710	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41614	A papist mis-represented and represented, or, A twofold character of popery the one containing a sum of the superstitions, idolatries, cruelties, treacheries, and wicked principles of the popery which hath disturb'd this nation above an hundred and fifty years, fill'd it with fears and jealousies, and deserves the hatred of all good Christians : the other laying open that popery which the papists own and profess, with the chief articles of their faith, and some of the principle grounds and reasons, which hold them in that religion / by J.L. one of the Church of Rome ; to which is added, a book entituled, The doctrines and practices of the Church of Rome, truly represented, in answer to the aforesaid book by a Prote	Gother, John, d. 1704.; Stillingfleet, Edward, 1635-1699.	1686 (1686)	Wing G1336; ESTC R21204	180,124	215

out by many Christian Writers And if the Church cannot add to the Scripture and our Author thinks it damnable to do it how can it make any Books Canonical which were not so received by the Church For the Scripture in this sense is the Canon and therefore if it add to the Canon it adds to the Scripture i. e. it makes it necessary to believe some Books to be of infallible Authority which were not believed to be so either by the Iewish or Christian Church as appears by abundant Testimonies to that purpose produced by a learned Bishop of this Church which ought to have been considered by the Representer that he might not have talked so crudely about this matter But however I must consider what he saith 1. He produces the Testimony of Greg. Nazianzen who is expresly against him and declares but Twenty two Books in the Canon of the Old Testament but how doth he prove that he thought these Books Canonical He quotes his Oration on the Maccabees Where I can find nothing like it and instead of it he expresly follows as he declares the Book of Iosephus of the Authority of Reason concerning them So that if this proves any thing it proves Iosephus his Book Canonical and not the Maccabees 2. He adds the Testimony of S. Ambrose who in the place he refers to enlarges on the Story of the Maccabees but saith nothing of the Authority of the Book And even Coccius himself grants that of old Melito Sardensis Amphilochius Greg. Nazianzen the Council of Laodicea S. Hierom Russinus and Gregory the Great did not own the Book of Maccabees for Canonical 3. Innocentius ad Exuperium speaks more to this purpose And if the Decretal Epistle be allowed against which Bishop Cosins hath made considerable Objections then it must be granted that these Books were then in the Roman Canon but that they were not received by the Universal Church appears evidently by the Canon of the Council of Laodicea c. 60. wherein these Books are left out and this was received in the Code of the Universal Church which was as clear a Proof of the Canon then generally received as can be expected It is true the Council of Carthage took them in and S. Augustine seems to be of the same Opinion But on the other side they are left out by Mel●to Bishop of Sardis who lived near the Apostles times Origen Athanasius S. Hilary S. Cyril of Ierusalem Epiphanius S. Basil Amphilochius S. Chrysostom and especially S. Ierom who hath laboured in this point so much that no fewer than thirteen places are produced out of him to this purpose by the forementioned learned Bishop of our Church who clearly proves there was no Tradition for the Canon of the Council of Trent in any one Age of the Christian Church But our Author goes on 4. It is of little concern to him whether these Books were ever in the Hebrew Copy I would only ask whether it be of any concern to him whether they were divinely inspired or not He saith It is damnable to add to the Scripture by the Scripture we mean Books written by Divine Inspiration Can the Church make Books to be so written which were not so written If not then all it hath to do is to deliver by Tradition what was so and what not Whence should they have this Tradition but from the Iews and they owned no Divine Inspiration after the time of Malachy How then should there be any Books so written after that time And he that saith in this matter as he doth It is of little concern to him whether they were in the Hebrew Canon doth little concern himself what he ought to believe and what not in this matter 5. Since the Churches Declaration he saith no Catholicks ever doubted What doth he mean by the Churches Declaration that of Innocent and the Council of Carthage Then the same Bishop hath shewed him that since that time there have been very many both in the Greek and Latin Church of another Opinion And a little before the Council of Trent Catharinus saith That a Friend of his and a Brother in Christ derided him as one that wanted Learning for daring to assert these Books were within the Canon of Scripture and it is plain Card. Cajetan could never be perswaded of it But if he means since the Council of Trent then we are returned to our Difficulty how such a Council can make any Books Canonical which were not received for such by the Catholick Church before For then they do not declare the Canon but create it XII Of the Vulgar Edition of the Bible HE makes no Conscience of abusing the Scripture and perverting for the maintenance of his Errors and Superstitions And therefore though he dares not altogether lay it by lest he should by so doing lose all claim to Christianity Yet he utterly disapproves it as it is in its genuine Truth and Purity and as allow'd in the Church of England and crying this down he believes it unlawful to be read by any of his Communion And then puts into their hands another Volume which in its Frontis-piece bears the Title indeed of the Word of God with the names of the Books and Chapters but in the context of it is so every where full of Corruptions Falsifications and intolerable Abuses that it almost every where belies its Title and is unfit for any one who professes himself a Christian. HE believes it a damnable sin to abuse the Scripture or any ways to pervert it for the maintenance of Errors or Superstitions and thinks himself oblig'd rather to lay down his life than concur to or approve of any such Falsifications or Corruptions prejudicial to Faith or Good Manners For this reason being conscious that in all Ages there has been several Copies of this Sacred Volume quite different from the Originals in many places either through the mistake of the Transcribers or malice of others endeavouring by this means to gain credit to their new Doctrines He is commanded not to receive all Books indifferently for the Word of God that wear that Title but only such as are approv'd by the Church and recommended by her Legitimate And such is that he daily uses commonly known by the name of the Vulgar Translation which has been the principal of all other Latin Copies in all Ages since the Primitive times much commended by St. Augustine and never altered in any thing but once heretofore by the Holy Studies of St. Hierome And twice or thrice since being review'd by Authority and purg'd of such mistakes as in length of time had crept in by Transcribers or Printers faults And that this Translation is most pure and incorrupt as to any thing concerning matter of Belief or differences in Religion is not only the Doctrine of his Church but also the Sentiment of many Learned Men of the Reformation who approve this Version and prefer it before any

on our side as in the Worship of Images Invocation of Saints Papal Supremacy Communion in both kinds Prayer and Scripture in known Tongues and I may safely add the Sufficiency of the Scripture Transubstantiation Auricular Confession Publick Communions Solitary Masses to name no more But here lies the Artifice We must not pretend to be capable of judging either of Scripture or Tradition but we must trust their Judgment what is the Sense of Scripture and what hath been the Practice of the Church in all Ages although their own Writers confess the contrary which is very hard But he seems to argue for such a Submission to the Church 1. Because we receive the Book of Scripture from her therefore from her we are to receive the Sense of the Book An admirable Argument We receive the Old Testament from the Iews therefore from them we are to receive the Sense of the Old Testament and so we are to reject the true Messias But this is not all If by the Church they mean the Church of Rome in distinction from others we deny it if they mean the whole Christian Church we grant it but then the force of it is quite lost But why is it not possible for the Church of Rome to keep these Writings and deliver them to others which make against her self Do not Persons in Law-Suits often produce Deeds which make against them But there is yet a further Reason it was not possible for the Church of Rome to make away these Writings being so universally spread 2. Because the Church puts the difference between true and false Books therefore that must be trusted for the true Sense of them Which is just as one should argue The Clerks of the Rolls are to give an account to the Court of true Records therefore they are to sit on the Bench and to give Judgment in all Causes The Church is only to declare what it finds as to Canonical Books but hath no Power to make any Book Canonical which was not before received for such But I confess Stapleton saith the Church if it please may make Hermes his Pastor and Clemens his Constitutions Canonical but I do not think our Author will therein follow him XV. of Tradition HE believes the Scripture to be imperfect And for the supplying of what he thinks Defective in it he admits Humane Ordinations and Traditions of Men allowing equal Authority to these as to the Scriptures themselves thinking himself as much oblig'd to submit to these and believe them with Divine Faith as he does whatsoever is written in the Bible and confessedly spoken by the Author of all Truth God himself Neither will he admit of any one to be a Member of his Communion although he undoubtedly believes every Word that 's written in the Scripture unless he also assents to these Traditions and gives as great credit to them as to the Word of God although in that there is not the least footstep of them to be found HE believes the Scripture not to be imperfect nor to want Humane Ordinations or Traditions of Men for the supplying any defects in it Neither does he allow the same Authority to these as to the Word of God or give them equal credit or exact it of others that desire to be admitted into the communion of his Church He believes no Divine Faith ought to be given to any thing but what is of Divine Revelation and that nothing is to have place in his Creed but what was taught by Christ and his Apostles and has been believ'd and taught in all Ages by the Church of God the Congregation of all True Believers and has been so deliver'd down to him through all Ages But now whether that which has been so deliver'd down to him as the Doctrine of Christ and his Apostles has been by Word of Mouth or Writing is altogether indifferent to him he being ready to follow in this point as in all others the command of St. Paul that is To stand fast and hold the Traditions he has learn'd whether by Word or by Epistle 2 Thess. 2.15 And to look upon any one as Anathema That shall preach otherwise than he has thus receiv'd Gal. 1.9 So that as he undoubtedly holds the Scripture to be the Word of God penn'd by Prophets and Apostles and inspir'd by the Holy Ghost because in all Ages from Moses to Christ and from Christ to this time it has been so Taught Preach'd Believ'd and Deliver'd successively by the Faithful and never scruples the least of the truth of it nor sticks to assent to it with a stedfast and Divine Faith altho' they are not nor have not at any time been able to prove what they have thus taught and deliver'd with one Text of Scripture In the like manner he is ready to receive and believe all that this same Congregation has together with the Bible in all Ages successively without interruption Taught Preach'd Believ'd and Deliver'd as the Doctrine of Christ and his Apostles and assent to it with Divine Faith just as he does to the Bible and esteems any one Anathema that shall Preach otherwise than he has thus receiv'd And although some may seriously endeavour to convince him that several Points of Faith and other Religious Practices which he has thus receiv'd and believes are not the Doctrine of Christ nor Apostolical Institutions but rather Inventions of Men and Lessons of Antichrist and should produce several Texts of Scripture for the proving it He is not any thing surpriz'd at it As well knowing that he that follows not this Rule of Believing all to be of Christ that has been universally taught and believ'd as such by the Church of Christ and of understanding the Scripture in the same sense in which it has in all Ages been understood by the same Church may very easily frame as many Creeds as he pleases and make Christ and his Apostles speak what shall be most agreeable to his Humour and suit best with his Interest and find plain proofs for all And make no more difficulty in producing Scripture against Christ's Doctrine than the Iews and the Devil did against Christ's Person who never wanted their Scriptum est It is written when 't was necessary to carry on their designs And if there were any thing in these sort of Arguments to make him doubt of the truth of any Point of Doctrine thus receiv'd he thinks it might make him call in question the Truth of the Scripture and the Bible it self as soon as any thing else They all standing upon the same foundation of the Church's Tradition which if it fail in one leaves no security in any XV. Of Tradition 1. THE Question is not about Human Traditions supplying the Defects of Scripture as he misrepresents it but whether there be an Unwritten word which we are equally bound to receive with the Written word Altho these things which pass under that Name are really but Huma●e Traditions yet we do not

doubt a mighty Advantage to have such infallible Interpreters as the Apostles and Prophets and all Christians are bound to follow their Sense where they have delivered it But suppose the Question be about the Sense of these Interpreters must their Books not be looked into because of the danger of Error This Reason will still hold against those who go about to deliver their Sense and so on till by this Method of Reasoning all sort of Books and Interpretations be rejected unless any such can be found out which is not liable to be abused or misunderstood And if there be any such to be had they are much to blame who do not discover it But as yet we see no Remedy for two things in Mankind a proneness to Sin and to Mistake But of all things we ought not to take away from them one of the best Means to prevent both viz. a diligent and careful and humble reading the Holy Scriptures But 3. He denies that all persons are forbid to read the Scriptures but only such as have License and good Testimony from their Curats and therefore their design is not to preserve Ignorance in the people but to prevent a blind ignorant presumption These are plausible pretences to such as search no farther but the Mystery of this matter lies much deeper It was no doubt the Design of the Church of Rome to keep the Bible wholly out of the hands of the people But upon the Reformation they found it impossible so many Translations being made into vulgar Languages and therefore care was taken to have Translations made by some of their own Body and since the people of better inclinations to Piety were not to be satisfied without the Bible therefore they thought it the better way to permit certain persons whom they could trust to have a License to read it And this was the true Reason of the fourth Rule of the Index Liber prohibit made in pursuance of the Order of the Council of Trent and published by Pius IV. by which any one may see it was not an Original Permission out of any good Will to the Thing but an Aftergame to get the Bible out of the hands of the People again And therefore Absolution was to be denied to those who would not deliver them to their Ordinaries when they were called for And the Regulars themselves were not to be permitted to have Bibles without a License And as far as I can understand the Addition of Clement VIII to that fourth Rule he withdraws any new Power of granting such Licenses and saith they are contrary to the Command and Vsage of that Church which he saith is to be inviolably observed Wherein I think he declares himself fully against such Licenses And that inferior Guides should grant them against the Command of the Head of the Church is a thing not very agreeable to the Unity and Subordination they boast of XI Of Apocryphal Books HE believes it lawful to make what Additions to Scripture his Party thinks good and therefore takes no notice of the ancient Canon approved by the Apostles and primitive Christians but allows equal Authority to the Books of Toby Judith Ecclesiasticus Wisdom and the Macchabees as to the other part of the Scripture altho' these were always rejected by the Jews never exant in the Hebrew Copy and expresly condemn'd by St. Jerome as not Canonical and never admitted by the Church but only of late years in some of their Synods which made these Innovations contrary to the Sense of their Ancestors HE believes it damnable to add any thing to the Scripture And yet allows the Books of Toby Iudith Ecclesiasticus Wisdom Macchabees to be Canonical because the Church of Christ has declar'd them such not only in these later ages but even in the primitive times S. Gregory Nazianzen Orat. de S S. Macc. who lived in the year 354. Also S. Ambrose lib. de Iacob vit beat An. 370. Innocent I. Ep. ad Exup They were also received by the third Council of Carthage An. 419. which approv'd all these Books as Canonical Can. 47. and was subscrib'd by S. Augustine and confirm'd in the 6 th General Synod August lib. 2. Doct. Christ. cap. 8. So that to him 't is of little concern whether they were ever in the Hebrew Copy the Canon of the Church of Christ being of much more Authority with him than the Canon of the Iews He having no other assurance that the Books of Moses and the four Gospels are the true Word of God but by the Authority and Canon of the Church And this he has learn'd from that great Doctor S. Augustine who declares his mind plainly in this case saying That he would not believe the Gospel except the Authority of the Catholick Church mov'd him threunto Contra Ep. Fundam c. 4. Now he is well satisfied that many doubted whether these Books were Canonical or no and amongst others S. Ierom because the Church had not declar'd them so But since the Church's Declaration no Catholick ever doubted no more than of other Books viz. of the Epistle to the Hebrews the Epistle of St. James the second of St. Peter the second and third of St. John St. Jude 's Epistle and the Apocalyps All which were for many years after the Apostles time doubted of but afterwards declar'd and receiv'd as Canonical This he finds S. Ierome expresly confessing of himself viz. That for some time the Book of Judith seemed to him Apocryphal to wit till the Council of Nice declar'd it otherwise Praef. in Iudith The like he affirms of S. Iames's Epistle that it was doubted of by many for several years Paulatim tempore procedente meruit authoritatem By little and little in process of time it gain'd Authority De viris illus verb. Iacob For this reason he matters not what Books have been reputed Apocryphal by some and for some years But only what Books are receiv'd and declar'd by the Church Canonical in what year and at what time soever For believing the same spirit of Truth assists her in all Ages he looks upon himself equally oblig'd to receive her Definitions of the Year 419. as of any of the precedent years It not being possible for Christ to fail of his Promise or the Holy Ghost to err or misguide the Church in that year more than in any other XI Of Apocryphal Books 1. WE do not charge the Church of Rome with making what Additions to Scripture they think good as the Misrepresenter saith but we charge them with taking into the Canon of Scripture such Books as were not received for Canonical by the Christian Church as those Books himself mentions viz. Toby Iudith Ecclesiasticus Wisdom and Maccabees 2. We do not only charge them with this but with Anathematizing all those who do not upon this Declaration believe them to be Canonical since they cannot but know that these Books never were in the Iewish Canon and were left

after it And it is no great advantage to Purgatory for him that commends Self-murder to have introduced it The most probable account I can give of it is That the Alexandrian Iews of whose number Iason of Cyrene seems to have been had taken in several of the Philosophical Opinions especially the Platonists into their Religion as appears by Philo and Bellarmine himself confesses that Plato held a Purgatory and they were ready to apply what related to the Law to their Platonick Notions So here the Law appointed a Sin-offering with respect to the Living but Iason would needs have this refer to the dead and then sets down his own remark upon it That it was a holy Cogitation to pray for the dead as our Author renders it If it were holy with respect to the Law there must be some ground for it in the Law And that we appeal to and do not think any particular Fancies sufficient to introduce such a Novelty as this was which had no Foundation either in the Law or the Prophets And it would be strange for a new Doctrine to be set up when the Spirit of Prophecy was ceased among them But S. August held these Books for Canonical and saith they are so received by the Church l. 18. de Civit. Dei To answer th●s it is sufficient to observe not only the diff●rent Opinions of others before mentioned as to these Books but that as Canus notes it was then lawful to doubt of their Authority and he goes as low as Gregory I. whom he denies not to have rejected them And I hope we may set the Authority of one ●gainst the other especially when S. Augustine himself being pressed hard with the fact of Razias conf●sses 1. That the Iews have not the Book of Maccabees in their Canon as they have the Law the Prophets and the Psalms to whom our Lord gave Testimony as to his Witnesses Which is an evident Proof he thought not these Books sufficient to ground a Doctrine upon wh●c● was not found in the other 2. That however this Book was not unprofitably received by the Church if it be soberly read and heard Which implies a greater Caution than S. Augustine would ever have given concerning a Book he believed truly Canonical But saith Bellarmine his meaning is only to keep men from imitating the Example of Razias whereas that which they pressed St. Augustine with was not meerly the Fact but the Character that is given of it Sancta●um Sc●ip●urarum Auctoritate laudasus est Razias are their very Words in S. Augustine And therefore the Caution relates to the Books and not meerly to his Example And he lessens the Character given by the Author when he saith He chose to dye nobly It had been better saith he to have died humbly But the other is the Elogium given in the Heathen Histories and better becomes brave Heathens than true Martyrs Can any one now think S. Augustine believed this Writer Divinely inspired or his Doctrine sufficient to ground a Point of Faith upon And I wonder they should not every jot as well commend Self-murder as an Heroical Act. as prove the Doctrine of Purgatory from these words of Iason or his Epitemizer For the Argument from the Authority of the Book will hold as strongly for one as the other And yet this is the Achilles for Purgatory which Natalis Alexander whom our Author follows in this matter saith is a demonstrative place against those that deny it But I must proceed 2. Purgatory is plainly intimated by our Saviour Matt. 12.32 Whosoever speaketh against the Holy Ghost it shall not be forgiven him neither in this World neither in the World to come By which words Christ evidently supposes that some Sins are forgiven in the World to come I am so far from discerning this plain Intimation that I wonder how any came to think of it out of this place Well! But doth it not hence follow that Sins may be forgiven in the World to come Not near so plainly as that Sins will not be forgiven in the World to come Not that particular Sin but others may How doth that appear What intimation is there that any Sins not forgiven here shall be forgiven there Or that any Sins here remitted as to the Eternal Punishment shall be there remitted as to the Temporal And without such a kind of Remission nothing can be inferred from hence But if there be a Remission in another World it can be neither in Heaven nor Hell therefore it must be in Purgatory But those who own a Remission of Sins in another World say it will be on the day of Judgment For the actual Deliverance of the Just from Punishment may be not improperly called the full Remission of their Sins So S. Augustine whom he quotes plainly saith Si nulla remitterentur in judicio illo novissimo c. Iulian l. 6. c. 5. where it is evident S. Augustine takes this place to relate to the Day of Judgment and so in the other De Civit. Dei l. 21. c. 24. But as he supposed a Remission so he did a Purgation as by Fire in that day In illo judicio poenas quasdam purgatorias futuras De Civit. Dei l 20. c. 25. And so he is to be understood on Psal. 37. to which he applies 1 Cor. 3.15 But our Author was very much out when he saith S. Augustine applied 1 Pet. 3.15 to some place of temporal Chastisement in another World when Bellarmine sets himself to confute S. Augustine about it as understanding it of this World And therefore he hath little cause to boast of St. Augustine's Authority about Purgatory unless he had brought something more to the Purpose out of him H●s other Testimonies of Antiquity are not worth considering which he borrows from Natalis Alexander that of Dionysius Areopag Eccl. Hierarch c. 7. is a known Counterfeit and impertinent relating to a Region of Rest and Happiness And so do Tertullian's Oblations for the Dead De Cor. Milit c. 3. For they were Eucharistical as appears by the ancient Liturgies being made for the greatest Saints St. Cyprian Ep. 66. speaks of an Oblation for the Dead and he there mentions the Natalitia of the Martyrs but by comparing that with his Epist. 33. it will be found that he speaks of the Anniversary Commemoration of the Dead which signifies nothing to Purgatory for the best men were put into it and St. Cyprian threatens it as a Punishment to be left out of the Diptychs but surely it is none to escape Purgatory Arnobius l. 4. only speaks of praying for the Dead which we deny not to have been then used in the Church not with respect to any temporary pains in purgatory but to the Day of Judgment And therein lies the true state of the Controversie with respect to Antiquity which is not Whether any solemn Prayers were not then made for the dead but whether those Prayers did

which of all those Senses is that intended by the Holy Ghost and leading to Truth and which are Erroneous and Antichristian He is taught to believe that the Scripture alone can be no Rule of Faith to any private or particular person not that there is any thing wanting on the Scripture-side but because no private person can be certain whether amongst all the several meanings every Text is obnoxious to that which he understands it in is the Right or no. And without this certainty of Truth and security from Error he knows there 's nothing capable of being a Rule XIII Of the Scriptures as a Rule of Faith THE only thing insisted on here is That it is not the Words but the Sense of Scripture is the Rule and that this Sense is not to be taken from Mens private Fancies which are various and uncertain and therefore where there is no security from Errors there is nothing capable of being a Rule To clear this we must consider 1. That it is not necessary to the making of a Rule to prevent any possibility of mistake but that it be such that they cannot mistake without their own fault For Certainty in it self and Sufficiency for the use of others are all the necessary Properties of a Rule but after all it 's possible for Men not to apply the Rule aright and then they are to be blamed and not the Rule 2. If no Men can be certain of the right Sense of Scripture then it is not plain in necessary things which is contrary to the design of it and to the clearest Testimonies of Antiquity and to the common Sense of all Christians who never doubted or disputed the Sense of some things revealed therein as the Unity of the Godhead the making of the World by him the Deluge the History of the Patriarchs the Captivity of the Jews the coming of the Messias his sending his Apostles his coming again to Judgment c. No Man who reads such things in Scripture can have any doubt about the Sense and Meaning of the Words 3. Where the Sense is dubious we do not allow any Man to put what Sense he pleases upon them but we say there are certain means whereby he may either attain to the true Sense or not be damned if he do not And the first thing every man is to regard is not his security from being deceived but from being damned For Truth is made known in order to Salvation If therefore I am sure to attain the chief end I am not so much concerned as to the possibility of Errors as that I be not deceived by my own fault We do not therefore leave Men either to follow their own fancy or to interpret Scripture by it but we say They are bound upon pain of Damnation to seek the Truth sincerely and to use the best means in order to it and if they do this they either will not err or their Errors will not be their Crime XIV Of the Interpretation of Scripture HE believes that his Church which he calls Catholick is above the Scripture and profanely allows to her an uncontrollable Authority of being Judge of the Word of God And being fondly abus'd into a distrust of the Scriptures and that he can be certain of nothing even of the Fundamentals of Christianity from what is deliver'd in them though they speak never so plainly he is taught to rely wholly upon this Church and not to believe one word the Scripture says unless his Church says it too HE believes that the Church is not above the Scripture but only allows that Order between them as is between the Iudge and the Law And is no other than what generally every private Member of the Reformation challenges to himself as often as he pretends to decide any doubt of his own or his Neighbours in Religion by interpreting the Scripture Neither is he taught at all to distrust the Scripture or not to rely on it but only to distrust his own private Interpretation of it and not to rely on his own Iudgment in the Res●lution of any doubt concerning Faith or Religion though he can produce several Texts in favour of his Opinion But all such cases he is commanded to re-cur to the Church and having learnt from her the sense of all such Texts how they have been understood by the whole Community of Christians in all Ages since the Apostles and what has been their Receiv'd Doctrine in such doubtful and difficult Points he is oblig'd to submit to this and never presume on his own private Sentiments however seemingly grounded on Reason and Scripture to believe or preach any New Doctrine opposite to the Belief of the Church But as he receives from her the Book so also to receive from her the Sense of the Book With a Holy Confidence that she that did not cheat him in delivering a False Book for the True one will not cheat him in delivering a False and Erroneus Sense for the True one her Authority which is sufficient in the one being not less in the other And his own private Iudgment which was insufficient in the one that is in finding out the True Scripture and discerning it from all other Books being as incapable and insucffiient in the other that is in certainly discovering the meaning of the Holy Ghost and avoiding all other Heterodox and mistaken Interpretations XIV Of the Interpretation of Scripture 1. THE Question is not Whether Men are not bound to make use of the best means for the right Interpretation of Scripture by Reading Meditation Prayer Advice a humble and teachable Temper c. i. e. all the proper means fit for such an end but whether after all these there be a necessity of submitting to some infallible Judge in order to the attaining the certain Sense of Scripture 2. The Question is not Whether we ought not to have a mighty regard to the Sense of the whole Christian Church in all Ages since the Apostles which we profess to have but Whether the present Roman Church as it stands divided from other Communions hath such a Right and Authority to interpret Scripture that we are bound to believe that to be the infallible Sense of Scripture which she delivers And here I cannot but take notice how strangely this matter is here misrepresented for the Case is put 1. As if every one who rejects their pretence of Infallibility had nothing to guide him but his own private Fancy in the Interpretation of Scripture 2. As if we rejected the Sense put upon Scripture by the whole Community of Christians in all ages since the Apostles times Whereas we appeal in the matters in difference between us to this universal Sense of the Christian Church and are verily perswaded they cannot make it out in any one Point wherein we differ from them And themselves cannot deny that in several we have plainly the Consent of the first Ages as far as appears by the Books remaining

Sacrifice of the Mass which has been observ'd perform'd frequented by the Faithful in all Ag●s attested by the General Consent of ancient Canons universal Tradition Councils and the pract●ce of the whole Church mention'd and allow'd of by all the Fathers Greek and Latin and never call'd into question but of l●te Years being that pure Offering which Malachy Prophecying of Christ foretold should be offer'd among the Gentiles in every place Mal. 1.11 as it is understood by several Fathers and particularly S. Cypr. l. 1. c. 18. advers Iud. S. Ierom S. Theodoret S. Cyril in their Commentaries upon this Text S. Augustine l. 18. c. 15. de Civit. S. Chrysost. in Psal. 95. and others Of the MASS UNder this Head which is thought of so great cons●quence in the Roman Church I expected a fuller Representation than I here find as about the Opus Operatum i. e. how far the meer Act is effectual About their Solitary Masses when no Person receives but the Priest about the People having so little to do or understand in all the other parts of the Mass About the Rites and Ceremonies of the Mass how useful and important they are About reconciling the present Canon of the Mass with the present Practises About offering up Masses for the honour of Saints All which we find in the Council of Trent but are omitted by our Representer Who speaks of the Mass as tho there were no Controversie about it but only concerning the Sacrifice there supposed to be offered up and which he is far from true Representing For the Council of Trent not only affirms a true proper propitiatory Sacrifice to be there offered up for the quick and dead but denounces Anathema's against those that deny it So that the Question is not Whether the Eucharist may not in the sense of Antiquity be allowed to be a Commemorative Sacrifice as it takes in the whole Action but whether in the Mass there be such a Representation made to God of Christ's Sacrifice as to be it self a true and propitiatory Sacrifice for the Sins of the Q●ick and the Dead Now all that our Representer saith to the purpose is 1. That Christ bequeathed his Body and Blood at his last Supper under the species of Bread and Wine not only a Sacrament but also a Sacrifice I had thought it had been more proper to have offered a Sacrifice than to have bequeathed it And this ought to have been proved as the Foundation of this Sacrifice viz. That Christ did at his last Supper offer up his Body and Blood as a Propitiatory Sacrifice to God And then what need his suffering on the Cross 2. He gave this in charge to his Apostles as the first and chief Priests of the New-Testament and to their Successors to offer But Where When and How For we read nothing at all of it in Scripture Christ indeed did bid them do the same thing he had there done in his last Supper But did he the offer up himself or not If not How can the Sacrifice be drawn from his Action If he did it is impossible to prove the necessi●y of his dying afterwards 3. This Sacrifice was never questioned till of late years We say it was never determined to be a Propitiatory Sacrifice till of late We do not deny the Fathers interpreting Mal. 1.11 of an Offering under the Gospel but they generally understand it of Spiritual and Eucharistical Sacr●fices and although some of them by way of Accommodation do apply it to the Eucharist yet not one of them doth make it a Propitiatory Sacrifice which was the thing to be proved For we have no mind to dispute about Metaphorical Sacrifices when the Council of Trent so positively decrees it to be a True Proper and Propitiatory Sacrifice XXIII Of Purgatory HE believes contrary to all Reason the Word of God and all Antiquity that besides Heaven and Hell there is a third place which his Church is pleas'd to call Purgatory a place intended purely for those of his Communion wh●re they may easily have admittance after this Life without danger of falling into Hell for that though Hell was designed first for the punishment of Sinners yet that now since the blessed discovery of Purgatory Hell may easily be skip'd over and an eternal Damnation avoided for an exchange of some short Penalty undergone in this Pope's Prison where he never need fear to be detained long for that if he has but a friend left behind him that will but say a few Hail-Maries for his Soul or in his Testament did but remember to order a small sum to be presented to some M●ss Priest he never need doubt of being soon releas'd for that a Golden K●y will as infallibly open the Gates of Purgatory as of any other Prison wha●soever HE believes it damnable to admit of any thing for Faith that is contrary to Reason the Word of God and all Antiquity and that the Being of a Third Place call'd Purgatory is so far from being contrary to all or any of these that it is attested confirm'd and establish'd by them all 'T is expresly in the 2 d. of the Maccabees c 12. where Money was sent to Hierusalem that Sacrifices might be offered for the slain And ' ●is recommended as a Holy Cogitation to Pray for the Dead Now though these Books are not thought Canonical by some yet St. Augustine held them as such and says they are so received by the Church l. 18. de Civit. But whether so or no one thing is allow'd by all viz. That they contain nothing contrary to Faith and that they were cited by the Antient Fathers for the Confutation of Errors forming of good Manners and the explication of the Christian Doctrine Thus were they us'd by Origen for Condemnation of the Valentinian Hereticks Orig. in cap 5. Ep. ad Rom. thus by St. Cyprian Lib. de Exhor Mart. c. 11. thus by Euseb. Caesariensis Lib. Praepar Evang. 11. c. 15. thus by St. Greg. Naz. Ambros. c. And he is in a manner certain that the Books would never have been put to this Use by these Holy and Learned F●thers they would never with such confidence have produc'd their Authority nor would they have been read by the Church in those Golden times had this Doctrine of a Third Place and of Prayers for the Dead which they maintain been any idle Superstition a meer Dream contrary to Reason the Word of God and Antiquity or had it been any Error at all The being also of a Third Place is plainly intimated by our Saviour Matth. 12.32 where he says Whosoever speaks against the Holy Ghost it shall not be forgiven him neither in this World neither in the World to come By which words Christ evidently supposes that though these shall not yet some sins are forgiven in the World to come which since it cannot be in Heaven where no sin enters nor in Hell whence there is no Redemption it must necess●rily be

Honour or the Chastisement of a penitent Sinner But then what have any men to do to pretend that they can take off what God thinks fit to lay on Can any Indulgences prevent Pain or Sickness or sudden Death But if Indulgences be understood only with respect to Canonical Penances they are a most notorious and inexcusable corruption of the Discipline of the Ancient Church 10. For if when we were Enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his Life Romans 5.10 And therefore no Satisfaction to the Justice of God is now required from us for the Expiation of any Remainder of Guilt For if Christ's Satisfaction were in it self sufficient for a total Remission and was so accepted by God what Account then remains for the Sinner to discharge if he perform the Conditions on his part But we do not take away hereby the Duties of Mortification Prayer Fasting and Alms c. but there is a difference to be made between the Acts of Christian Duties and Satisfaction to Divine Iustice for the Gu●lt of Sin either in whole or in part And to think to joyn any Satisfactions of ours together with Christ's is like joyning our hand with God's in Creating or Governing the World 11. Let the Word of Christ dwell in you richly in all Wisdom teaching and admonishing one anot●er c. Col. 3.16 How could that dwell richly in them which was not to be communicated to them but with great Caution How could they teach and admonish one another in a Language not understood by them The Scriptures of the New Testament were very early perverted and if this Reason were sufficient to keep them out of the hands of the People certainly they would never have been published for common use but as prudently dispensed then as some think it necessary they should be now But we esteem it a part of our Duty not to think our selves wiser than Christ or his Apostles nor to deprive them of that unvaluable Treasure which our Saviour hath left to their use 12. All Scripture is given by Inspiration of God 2 Tim. 3.16 Holy men of God spake as they were moved by the Holy Ghost 2 Pet. 1.21 Therefore where there is no Evidence of Divine Inspiration those Books cannot be made Canonical But the Jewish Church To whom the Oracles of God were committed never deliver'd these Books as any part of them being written when Inspiration was ceased among them And it is impossible for any Church in the World to make that to be divinely inspired which was not so from the beginning 13. But I say Have they not heard Yes verily their sound went into all the Earth and their Words unto the ends of the World Rom. 10.18 Therefore the Intention of God was that the Gospel should be understood by all Mankind which it could never be unless it were translated into their several Languages But still the difference is to be observed between the Originals and Translations and no Church can make a Translation equal to the Original But among Translations those deserve the greatest esteem which are done with the greatest Fidelity and Exactness On which account our last Translation deserves a more particular Regard by us as being far more useful to our People than the Vulgar Latin or any Translation made only from it 14. Thy Word is a Lamp unto my Feet and a Light unto my Path Psalm 119.105 Which it could never be unless it were sufficient for necessary direction in our way to Heaven But we suppose Persons to make use of the best means for understanding it and to be duely qualified for following its Directions without which the best Rule in the World can never attain its End And if the Scripture have all the due Properties of a Rule of Faith it is unconceivable why it should be denied to be so unless men find they cannot justify their Doctrines and Practices by it and therefore are forced to make Tradition equal in Authority with it 15. Wo unto you Lawyers for ye have taken away the Key of Knowledg ye entred not in your selves them that were entring in ye hindred S. Luk. 11.52 From whence it follows that the present Guides of the Church may be so far from giving the true Sense of Scripture that they may be the chief Means to hinder Men from right understanding it Which argument is of greater force because those who plead for the Infallibility of the Guides of the present Church do urge the promises made to the Jewish Church at that time as our Author doth from those who sat in the Chair of Moses and from Cal●phas his Prophesying 16. We have also a more sure word of Prophesie whereunto ye do well that ye take heed 2 Pet. 1.19 And yet here the Apostle speaks of something delivered by the Testimony of those who were with Christ in the Holy Mount From whence we infer that it was not the Design of Christ to l●ave us to any Vocal Testimony bu● to refer us to the Written Word as the most certain Found●tion of Faith And it is not any P●●sons assum●ng the Title of the Cathol●ck Church to themselves can give them Authority to impose any Traditions on the Faith of Christians or require them to be believed equally with the Written Word For before any Traditions can be assented to with Divine Faith the Churches Authority must be proved to be Divine and Infallible either by a written or unwritten Word but it can be done by neither without overthrowing the necessity of such an Infallibility in order to Divine Faith because the Testimony on which the Churches Infallibility is proved must be received only in a way of Credibility 17. Also of your own selves shall Men arise speaking perverse things to draw away Disciples after them Acts 20.30 Which being spoken of the Guides of the Christian Church without Limitation of Number a possibility of Error is implied in any Assembly of them unless there were some other Promises which did assure us That in all great Assemblies the Spirit of God shall always go with the casting Voice or the greater Number 18. And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the edifying of the Body of Christ till we all come in the Unity of the Faith c. Ephes. 4.13 14 15. Now here being an account given of the Officers Christ appointed in his Church in order to the Unity and Edification of it it had been unfaithfulness in the Apostle to have left out the H●ad of it in case Christ had appointed any Because this were of more consequence than all the rest being declared necessary to Salvation to be in subjection to him But neither this Apostle nor St. Peter himself give the least intimation of it Which it is impossible to conceive should have been left out in the Apostolical Writings upon so many