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 Humaâ—e Traditions yet we do not
Word whensoever any receiv'd Doctrine of Christianity was to be outed and may to be made for a Novelty And he does not doubt but that if the noise of Novelty continue long so unhappily successful as of late and the liberty be permitted to every presuming Spirit to fix this scandal upon whatsoever Doctrine or Institution they shall think fit that all Christianity is in a faiâ— way of being thrown out of doors And the Bible Preaching Catechising Christ's Incarnation and Passion c. is as likely to bâ— cast off for a Novelty as all the rest have been Those that will but shew to the People that even these things have been all receiv'd from Rome and that the Papists by their Missionaries spread these Doctrines over the World may soon perswade them they are nothing but Popish Inventions meer Novelties that those that began the Reformation did their business by halves and that the World will never be throughly Reform'd till all these Romish Superstitions are laid by with the rest they being of the same date He takes no notice thereof of all the clamours rais'd against several points of the receiv'd Doctrine of his Church his Faith is founded on better Principles than to be shaken with such a Vulgar Engine Novelty Novelty is a cry that may fright unthinking Men from their Religion but every serious Man will require better Motives than a Noise before he forsake any point of his Faith and 't is impossible he should joyn with any in condemning such things for Novelties which he finds the Profession of all Antiquity XXXVII Of Innovation in matters of Faith THE Substance of his Discourse on this Head may be reduced to these things 1. That the Church in every Age hath Power to declare what is necessary to be believed with Anathema to those who Preach the Contrary and so the Council of Trent in declaring Transubstantiation Purgatory c. to be necessary Articles did no more than the Church had done before on like Occasions 2. That if the Doctrines then defined had been Innovations they must have met with great Opposition when they were introduced 3. That those who charged those points to be Innovations might as well have laid the scandal on any other Article of Faith which they retained These are things necessary to be examined in order to the making good the charge of Innovation in matters of Faith which we believe doth stand on very good Grounds 1. We are to consider Whether the Council of Trent had equal Reason to define the necessity of these points as the Council of Nice and Constantinople had to determin the point of the Trinity or those of Ephesus and Chalcedon the Truth of Christ's Incarnation He doth not assert it to be in the Churches Power to make new Articles of Faith as they do imply new Doctrines reveal'd but he contends earnestly That the Church hath a Power to declare the necessity of believing some points which were not so declared before And if the Necessity of believing doth depend upon the Churches Declaration then he must assert that it is in the Churches Power to make points necessary to be believed which were not so and consequently to make common Opinions to become Articles of Faith But I hope we may have leave to enquire in this Case since the Church pretends to no new Revelation of matters of Doctrine therefore it can declare no more than it receives and no otherwise than it receives And so nothing can be made necessary to Salvation but what God himself hath made so by his Revelation So that they must go in their Declaration either upon Scripture or Universal Tradition but if they define any Doctrine to be necessary without these Grounds they exceed their Commission and there is no Reason to submit to their Decrees or to believe their Declarations To make this more plain by a known Instance It is most certain that several Popes and Councils have declared the Desposing Doctrine and yet our Author saith It is no Article of Faith with him Why not since the Popes and Councils have as evidently delivered it as the Council of Trent hath done Purgatory or Transubstantiation But he may say There is no Anathema joined to it Suppose there be not But why may it not be as well as in the other Cases And if it were I wouâ—d know whether in his Conscience he would then believe it to be a necessary Article of Faith thô he believed that it wanted Scripture and Tradition If not then he seees what this matter is brought to viz. That althô the Council of Trent declare these new Doctrines to be necessary to be believed yet if their Declaration be not built on Scripture and Universal Tradition we are not bound to receive it 2. As to the impossibility of Innovations coming in without notorious opposition I see no ground at all for it where the alteration is not made at once but proceeds gradually He may as well prove it impossible for a Man to fall into a Dropsy or a Hectick-Fever unless he can tell the punctual time when it begun And he may as well argue thus Such a Man fell into a Fever upon a great Debauch and the Physicians were presently sent for to advise about him therefore the other Man hath no Chronical Distemper because he had no Physicians when he was first sick as because Councils were called against some Heresies and great Opposition made to them therefore where there is not the like there can be no Innovation But I see no Reason why we should decline giving an Account by what Dâ—grees and Steps and upon what Occasions and with what Opposition several of the Doctrines defined at Trent were brought in For the matter is not so obscure as you would make it as to most of the Points in difference between us But that is too large a Task to be here undertaken 3. There is no colour for calling in Question the Articles of Faith received by us on the same Grounds that we reject those defined by the Council of Trent for we have the Universal Consent of the Christian World for the Apostles Creed of the 4 General Councils for the Doctrines of the Trinity and Incarnation who never pretended to determine any Point to be necessary which was not reveaâ—ed in Scripture whose sense was delivered down by the Testimony of the Christian Church from the Apostles times But the Council of Trent proceeded by a very different Rule for it first set up an Unwritten Word to be a Rule of Faith as well as the Written which althô it were necessary in order to their Decrees was one of the greatest Innovations in the World and the Foundation of all the rest as they were there established The CONCLUSION THese are the Characters of the Papist as he is Mis-represented and as Represented And as different as the One is from the Other so different is the Pâ—pist as reputed by his Maligners
occasions of mentioning it if ever Christ had instituted a Headship in the Church gâ—ven it to S. Peter and his Successors in the See of Rome 19. For as often as ye eat this Bread and drink this Cup ye do shew the Lord's death till he come 1 Cor. 15.26 The Apostle speaking to all Communicants plainly shews that the Institution of Christ was That all should partake of both Kinds and so to continue to do as long as this Sacrament was to shew forth the Death of Christ viz. till his Second coming And there is no colour for asserting the Christian Church ever looked on observing Christs Institution in this matter as an indifferent thing no not for a thousand years after Christ. Altho the Practice and the Obligation are two things yet when the Practise was so agreeable to the Institutâ—on and continued so long in the Church it is hardly possible for us to prove the sense of the Obligation by a better way than by the continuance of the Practise And if some Traditions must be thought binding and far from being indifferent which want all that Evidence which this practise carries along with it How unreasonable is it in this Case to allow the Practise and to deny the Obligation 20. And whom he justified them he also glorified Rom. 8.30 But whom God justifies they have the Remission of their Sins as to Eternal Punishment And if those who are thus justified must be glorified what place is there for Purgatory For there is not the least intimation of any other state of Punishment that any who are justified must pass through before they are admitted to Glory We grant they may notwithstanding pass through many intermedâ—aâ—e trials in this World but we say where there is Justification there is no Condemnation but where any part of guilt remains unremitted there is a Condemnation remaining so far as the punishmâ—nt extends And so this distinction as to Eternal and Temporal Pains as it is made the Foundation of Purgatory is wholly groundless and therefore the Doctrine built upon it can have no Foundation in Scripture or Reason 21. I will pray with the Spirit and I will pray with the Understanding also 1 Cor. 14.15 What need this Praying with the Understanding if there were no necessity of attending to the sense of Prayers For then praying with the Spirit were all that was required for that supposes an attention of the Mind upon God And I can hardly believe any Man that thinks with Understanding can justifie praying without it especially when there are Exhortations and Invitations to the People to joyn in those Prayers as it is plain there are in the Roman Offices 22. Then Peter opened his mouth and said Of a truth I perceive that God is no respecter of Persons but in every Nation he that feareth God and worketh Righteousness is accepted with him Acts 10.34 35. Whereby we perceive that God doth not limit the possibility of Salvation under the Gospel to Communion with the See of Rome for if S. Peter may be believed the capacity of Salvation depends upon Mens fearing God and working Righteousness and it is horrible Uncharitableness to exclude those from a possibility of Salvation whom God doth not exclude from it 23. That ye should earnestly contend for the Faith which was once delivered to the Saints Jude v. 3. Therefore all necessary Doctrines of Faith were at first delivered and whatever Articles cannot be proved to have been delivered by the Apostles can never be made necessary to be believed in order to Salvation Which overthrows the additâ—onal Creed of Pius IV. after the Council of Trent and puts them upon the necessity of proving the Universal Tradition of those Doctrines from the Apostolical Times and when they do that we may think better of them than at present we do for as yet we can see neither Scripture nor Reason nor Antiquity for them THus I have Represented that kind of Popery which our Author who complains so much of Misrepresenting allows and I have in short set down how little ground we have to be fond of it nay to speak more plainly it is that we can never yield to without betraying the Truth renouncing our Senses and Reason wounding our Consciences dishonouring God and his Holy Word and Sacraments perverting the Doctrine of the Gospel as to Christ's Satisfaction Intercession and Remission of Sins depriving the People of the Means of Salvation which God himself hath appointed and the Primitive Church observed and damning those for whom Christ died We do now in the sincerity of our Hearts appeal to God and the World That we have no design to Mis-represent them or to make their Doctrines and Practâ—ses appear worse than they are But take them with all the Advantages even this Author hath set them out with we dare appeal to the Judgments and Consciences of any impartial men whether the Scripture being allowed on both sides our Doctrines be not far more agreeable thereto than the New Articles of Trent which are the very Life and Soul of Popery Whether our Worship of God be not more suitable to the Divine Nature and Perfections and the Manifestations of his Will than the Worship of Images and Invocation of Fellow-Creatures Whether the plain Doctrine of the necessity of Repentance and sincere Obedience to the Commands of Christ do not tend more to promote Holiness in the World than the Sacrament of Penance as it is delivered and allowed to be practised in the Church of Rome i. e. with the easiness and efficacy of Absolution and getting off the Remainders by Indulgences Satisfactions of others and Prayers for the Dead Whether it be not more according to the Institution of Christ to have the Communion in both Kinds and to have Prayers and the Scriptures in a Language which the People understand And lastly whether there be not more of Christian Charity in believing and hoping the best of those vast Bodies of Christians who live out of the Communion of the Church of Rome in the Eastern Southern Western and Northern Parts than to pronounce them all uncapable of Salvation on that Account And therefore out of regard to God and the Holy Religion of our Blessed Saviour out of regard to the Salvation of our own and other Souls we cannot but very much prefer the Communion of our own Church before that of the Church of Rome But before I conclude all I must take some notice of his Anathema's And here I am as much unsatisfied as in any other part of his Book and that for these Reasons 1. Because he hath no manner of Authority to make them suppose they were meant never so sincerely And if we should ever object them to any others of that Church they would presently say What had he to do to make Anathema's It belongs only to the Church and the General Councils to pronounce Anathema's and not to any private Person whatsoever So that if he would have
other Latin one whatsoever Beza in his Preface to the New-Testament Anno 1559. blames Erasmus for rejecting it Paulus Fagius cries out against all that disallow it Cap. 4. Vers. Lat. Paraph Chald. Ludovicus de Dieu with admiration confesses it to be most Faithful in Not. ad Evang. Praef. Causabon prefers it before the Greeks Text now in use and acknowledges that it agrees with the Ancient Manuscripts in Not. ad Evang. Act. Grotius professes to the World that he highly esteems it for that it contains no erroneous Opinions and is very Learned nulla dogmata insalubria continet multum habet in se eruditionis Prâ—f Annot. in vet Test. And for this reason he refers his Annotations generally to this Translation as he declares himself So that seeing this Version is deliver'd to him with the approbation of his whole Church and is commended by most Learned Adversaries he thinks he has great reason to receive it and that he may peruse it without any danger that can come to him from any Corruptions or Falsifications And because he has not the like assurance of the English Translation allowed by Protestants or any other made since the Reformation by any of that Perswasion but sees that there has been almost as many different Translations made and published by these as there had been men of different Humours different Spirits and different Interests whereof none have ever approv'd the Versions of any of the rest but cry'd out against and Condemn'd them of many Alterations Additions Detractions and Forgeries Bucer and the Osiandrians exclaiming against Luther Luther against Munster Beza against Castaleo Castaleo against Beza Calvin against Servetus Illyricus against Calvin and Beza Our English Ministers against Tindal and his Fellows And this not upon the account of some oversights or like mistakes or the following of different Copies but accusing one another of being Absurd and senseless in their Translations of obscuring and perveâ—ing the meaning of the Holy Ghost of Omissions and Additions of perverting the Text in eight hundred forty and eight pieces of corrupt and false Translations all which in express Terms has been charg'd by great Abbetters of the Reformation against a Bible yet us'd in England and ordered to be read in all Churches by Queen Elizabeth and to be seen in the Abridgement of a Book deliver'd by certain Ministers to King Iames pag. 11.12 in Mr. Burges's Apology Sect. 6. Mr. Broughton's Advertisement to the Bishops And in Doctor Reynold's refusing before the King at Hampton-Court to subscribe to the Communion-Book because it warranted a corrupt and false Translation of the Bible For these and such other reasons he is commanded not to read any of these Translations but only that which is recommended to him by the Church XII Of the Vulgar Edition of the Bible 1. WE do not dispute about the Vulgar Edition whether it may not be preferr'd before modern Latin Editions because of its great Antiquity in some parts of it and its general Reception since the time of Gregory I. But our dispute is whether it be made so Authentick since the Council of Trent that no Appeals are to be made to the Originals i. e. whether that Council by its Authority could make a Version equal to the Originals out of which it was made Especially since at the time of that Decree the Vulgar Edition was confessed to be full of Errors and Corruptions by Sixtus V. who saith he took infinite pains to correct them and yet left very many behind as appeared by Clement VIII who corrected his Bibles in very many places and grants some faults were left uncorrected still Now how was it possible for the Council of Trent to declare that Edition Authentick which was afterwards so much corrected And whether was the correct Edition of Sixtus V. Authentick or not being made in pursuance of the Decree of the Council If not how comes Clement his Edition to be made Authentick when the other was not since there may be Corruptions found in that as well as the other and no one can tell but it may be reviewed and corrected still as some of their own Writers confess it stands in need of it 2. Our Controversy is not so much about the Authority of the Vulgar Latin above other Latin Versions to those who understand them but whether none else but the Latin Version must be used by those who understand it not And here our Representer saith That he is commanded not to read any of these Translations speaking of Tindal's and that in Queen Elizabeths time but only that which is recommended to him by the Church If this relate to the Vulgar Latin then we are to seek why the common people should have none to read but what they cannot understand if to Translations of their own then we doubt not to make it appear that our Translations allowed among us is more exact and agreeable than any they can put into their hands XIII Of the Scripture as a Rule of Faith HE believes it lawful nay that it is his obligation to undervalue the Scripture and take from it that Authority which Christ gave it For whereas Christ left this to the World as the Rule of Faith and as a Sacred Oracle from whence all his Followers might be instructed in the Precepts of a good Life learn all the Mysteries of their Faith and be resolv'd in all difficult and doubtful Points of Religion He is taught flatly to deny all this and to believe that the Scripture is not capable of deciding any one point of Controversy or reconciling the different Sentiments of Men in Religion And thus demeans himself towards the word of God in a manner most unbecoming a Christian. HE believes it damnable to undervalue the Scripture or take from it the Authority given it by Christ. He gives it all respect due to the Word of God he owns it to be of greatest Authority upon Earth and that it is capable of leading a Man to all Truth whensoever it is rightly understood But to any one that misunderstands it and takes it in any other sense than what was intended by the Holy Ghost he believes it to such a one to be no Scripture no word of God that to such a one it is no Rule of Faith nor Iudge of Controversies And that what he thinks to be the Doctrine of Christ and Command of Heaven is nothing but his own Imagination and the suggestion of the Devil And since by the experience of so many thousand Heresies since our Saviour's time all pretending to be grounded on Scripture he finds that almost every Text of the Bible and even those that concern the most Essential and Fundamental Points of the Christian Religion may be interpreted several ways and made to signifie things contrary to one another and that while thus contrary meanings are by several Persons drawn from the same Words the Scripture is altogether silent without discovering
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 Resâ—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
some Middlestate And in this sense it was understood by St. Augustine nigh twelve hundred Years ago as is manifest in his Works Civ Dei l. 21. c. 13 24. lib. 6. cont Iulian. c. 15. so also by St. Gregory the Great l. 4. Diacl c. 39. so by St. Bernard against the Hereticks of his time In the same manner does St. Augustine understand those words of St. Paul 1 Cor. 3.15 He himself shall be saved yet so as by fire Where he thinks him to speak of a purging fire Aug. in Psal. 37. So the same Father understands that Prison of which St. Peter speaks 1 Pet. 3.19 to be some place of Temporal Chastisâ—ment Aug. Ep. 99. And if this great Doctor of the Chuâ—ch in those purer times found so often in the Bible a place of Pains after this Life from whence there was Release how can any one say without great presumption that the Being of a Third Place is contrary to the Word of God Neither can the Antiquity of this Doctrine be more justly call'd in question of which is found so early mention not only by this Holy Father but even by others his Predecessors the Disciples of the Apostles and the best Witnesses of their Doctrine Dionys. l. de Eccl. Hier. c. 7. In Actis SS Perpet Felicit mention'd and approv'd by S. Aug. l. 1. de Anima ejus Orig. c. 10. l. 3. c. 9. l. 4. c. 18. Tertul. l. de Cor. Mil. c. 3. Cypr. Ep. 66. ad Cler. Arnob. l. 4. cont Gent. pag. ult and many others quoted at length by the Learned Natalis Alixand Tom. 9. Hist. Eccl. dissert 41 And as for the Reason of this Tenet he is bound to think it does not want it since he finds it abetted by such Virtuous Learned and Considering Men whom he dares not reckon Fools never hearing that these us'd to Believe but upon very good Groundâ— and substantial Reasons And he thinks he is able to give some himself by what he has learned from the Scriptures and these Fathers For having been taught by these First That when a sinner is reconciâ—'d to God though the Eternal Punishment due to his sins is always remitted yet there sometimes remains a Temporal Penalty to be undergone As in the case of the Israelites Num. 14. who by Moses's Prayers obtained Pardon for their Murmuring and yet were excluded the Land of Canaan As in the Case of David 2 Sam. 12. who was punish'd in the loss of his Child after his sin was forgiven Secondly That there are some sins which of their own nature are Light and Venial such as cool the fervour of Charity but do not extinguish it from which even Holy Men are not exempt and of which it is said that the Iust man falls seven times Augustin Enchir. c. 70. lib. Quaest. Oct. tr 9.26 Thirdly That to all sins whether great or small some Penalty is due to the Iustice of God who as he has Mercy to forgive has also Iustice to punish so that as St. Augustin says â—n Ennar in Psal. 50. Whosoever seeks to God for mercy must remember that he is just and that his sin shall not pass unpunished Fourthly That generally speaking few Men depart out of this life but either with the guilt of some light offences and venial sins or else obnoxious to some Temporal Punishment due to former sins forgiven From these Heads Discourse leads him immediately to the Necessity of some Third Place For since the Infinite Goodness of God can admit nothing into Heaven which is not clean and pure from all sin both great and small And his Iâ—finite Iustice can permit none to receive the Reward of Bliss who as yet are not out of debt but have something in Iustice to suffer There must of necessity be some Place or State where Souls departing this life pardon'd as to the Eternal Guilt or Pain yet obnoxious to some Temporal Penalty or with the guâ—lt of some venial faults are Purg'd and Purify'd before their Admittance into Heaven And this is what he is taught concerning Purgatory Which though he knows not Where it is of what nature the Pains are or how long each Soul is detained there yet he believes that those that are in this Place being the Living Members of Jesus Christ are reliev'd by the Prayers of their Fellow-Members here on Earth and that the Charitable Works perform'd upon their Death-bed and the Alms dispos'd on in their Last Will are very available afterwards in order to their speedier release XXIII Of PVRGATORY HEre our Author begins with proving from Scripture and Antâ—quity and then undertakes to explain the Dâ—ctrine of Purgatory from substantial Reasons 1. As to his Proof from Scripture 1. Is that from 2 Maccab. c. 12. where he saith Money was sent to Jerusalem that Sacrifices might be offered for the slain and 't is recommended as a Holy Cogitation to pray for the dead To this which is the main foundation of Purgatory I answer 1. It can never prove such a Purgatory as our Author asserts for he supposes a Sinner reconciled to God as to eternal Punishment before he be capable of Purgatory but here can be no such Supposition for these Men died in the sin of Achan which was not known till their Bodies were found among the slain Here was no Confession or any sign of Repentance and therefore if it proves any thing it is deliverance from Eternal Punishment and for such as dye in their Sins without any shew of Repentance 2. We must distinguish the Fact of Iudas from the Interpretation of Iason or his Epitomizer The Fact of Iudas was according to the strictness of the Law which required in such Cases a Sin-Offering and that is all which the Greek implies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so Leo Allatius confesses all the best Greek Copies agree and he reckons Twelve of them Now what doth this imply but that Iudas remembring the severe punishment of this Sin in the Case of Achan upon the People sent a Sin-Offering to Ierusalem But saith Leo Allatius It was the sin of those men that were slain I grant it But the Question is Whether the Sin-Offering respected the dead or the living For the Law in such a Case required a Sin-Offering for the Congregation And why should not we believe so punctual a Man for the Law as Iudas did strictly observe it in this point But the Author of the Book of Maccabees understands it of those that were slain I do not deny it but then 3. We have no Reason to rely upon his Authority in this matter which I shall make appear by a parallel Instance He doth undoubtedly commend the fact of Razias in Killing himself 2. Macc. 14.42 when he saith he did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a brave Man and if he had thought it a fault in him he would never have given such a Character of it but he would have added something of Caution
relate to their deliverance out of a state of Punishment before the Day of Judgment For whatever state Souls were then supposed to be in before the great Day if there could be no deliverance till the Day of Judgment it signifies nothing to the present Question As to the Vision of Perpetua concerning her Brother Dinocrates who died at Seven Years old being baptized it is hardly reconcilable to their own Doctrine to suppose such a Soul in Purgatory I will not deny that Perpetua did think she saw him in a worse Condition and thought likewise that by her Prayers she brought him into a better for she saw him playing like little Children and then she awaked and concluded that she had given him ease but is it indeed come to this that such a Doctrine as Purgatory must be buâ—lt on such a Foundation as this I do not call in question the Acts of Perpetua nor her sincerity in relating her Dream but must the Church build her Doctrines upon the Dreams or Visions of young Ladies tho very devout for Ubia Perpetua was then but Twenty Two as she saith her self But none are to be blamed who mâ—ke use of the best supports their Cause will afford It is time now to see what strength of Reason he offers for Purgatory 1. He saith When a Sinner is reconciled to God tho the Eternal Punishment due to his Sins is always remitted yet there sometimes remains a temporal Penalty to be undergone as in the case of the Israelites and David But doth it hence follow that there is a Temporal Penalty that must be undergone either here or hereafter without which there will be no need of Purgatory Who denies that God in this Life for example sake may punish those whose Sins he hath promised to remit as to another World This is therefore a very slender Foundation 2. There are some sins of their own nature light and venial I will not dispute that but sâ—ppose there be must men go then into Purgatory for meer Venial Sins What a strange Doctrine doth this appear to any mâ—n's Reason That God should forgive the greater sins and reqâ—ire so severe a Punishment for sins in their own nature venial i. e. so inconsiderâ—ble in their own Opinion that no man is bound to confess them which do not interrupt a State of Grace which require only an implicite detestation of them which do not deserve eternal Punishment which may be remitted by Holy Water or a Bishop's Blâ—ssing as their Divines agree 3. That to all Sins some penalty is due to the Iustice of God And what follows from hence but the necessity of Christ's Satisfaction But how doth it â—ppear that after the Expiation of Sin by Christ and the remâ—ssion of eternal Punishment there stâ—ll remains a necessity of farther satisfaction for such a temporal penalty in another World 4. That generally speaking few men depart out of this Life but either with the guilt of venial sins or obnoxious to some Temporal punishment No doubt all men are obnoxious by their sins to the punishment of another World but that is not the point but whether God hath declared That altho he remits the eternal Punishment he will not the temporal and altho he will forgive thousands of pounds he will not the pence and farthings we owe to him But if Mortal sins be remitted as to the guilt and Venial do not hinder a stâ—te of Grace what room is there for Vindictive Justice in Purgatory Yet this is the Doctrine which so much weight is laid upon that Bellarmine saith They must go directly to Hell who do not believe purgatory If this be true why was it not put into the Representation that we might understand the danger of not believing so credible so reasonable a Doctrine as this But we believe it to be a much more dangerous thing to condemn others for not believing a Doctrine which hath so very slender a pretence either to Scripture or Reason XXIV Of Praying in an Unknown Tongue HE it counsell'd by his Church to be present at Sermons but never permitted to hear any he is able to understand they being all deliver'd in an unknown Tongue He is taught to Pray but it must be in Latin He is commanded to assist at the Church Service and to hear Mass but it must be without understanding a word it being all perform'd in a Language of which he is altogether Ignorant And thus is miserably depriv'd of all the comfortable Benefits of Christianity Hearing but without Understanding Praying but without reaping Fruit assisting at Publick Assemblies but like a Stock or a Stone without feeling or any the least sense of Devotion HE is counsell'd by his Church to be present at Sermons such as he is able to understand they bâ—ing always deliver'd in the Vulgar Language of every Country In France French in Spain Spanish in Italy Italian in England if permitted English they being purely intended for the good Instruction of the Congregation present He is taught to Pray and alwâ—ys provided of such Books of Devotion as he is capable of understanding every Nation being well furnished with such helps extant in the Language proper to the Country He is commanded to assist at the Church-Service and to hear Mass and in this he is instructed not to understand the Words but to know what is done For the Mass being a Sacrifice wherein is daily commemorated the Death and Passion of Christ by an Oblation made by the Priest of the Body and Blood of the Immâ—culate Lamb under the Symbols of Bread and Wine according to his own Institution 't is not the busines of the Congregation present to imploy their Ears in attending to the Words but their Hearts in contemplation of the Divine Mysteries by raising up fervent affections of Love Thanksgiving Compassion Hope Sorrow for sins Resolutions of amendment c. That thus having their Heart and Intention united with the Priests they may be partakers of his Prayers and of the Sacrifice he is then offering than which he believes nothing is more acceptable to God or beneficial to true Believers And for the raising of these affections in his Soul and filling his Heart with the extasies of Love and Devotion he thinks in this case there 's little need of Words a true Faith without these is all-sufficient Who could but have burst forth into Tears of Love and Thanksgiving if he had been present while our Saviour was tyed to Pillar Scourg'd and Tormented though he open'd not his mouth to the By-standers nor spake a word who would have needed a Sermon to have been fill'd with Grief and Compassion if he had seen his Saviour expos'd to the scorn of the Iews when he was made a bloody spectacle by Pilate with Ecce homo Lo the Man Who could have stood cold and senseless upon Mount Calvary under the Cross when his Redeemer was hanging on it though he had heard or not
being oppos'd and contradicted by some seducing Spirits who going out from the Flock endeavour'd by making Divisions to draw numbers after them So that the new Proposal of a Tenet is but a fallacious proof of the Doctrine being lately invented but a good Argument of its being lately oppos'd 'T is certain from Scripture Acts 15. that the Apostles had never declar'd the non-necessity of Circumcision had not certain men come down from Iudea and taught the Brethren the contrary And that the Consubstantiality of the Son had never been defin'd by the Nicene Fathers had not Arius with his Followers oppos'd this Catholick Doctrine And as certain it is that the Council of Trent had been altogether silent as to Transubstantiation Praying to Saints Purgatory c. had not Luther Calvin and their Disciples once professors of this Doctrine gone out from the Flock and upon the presumption of a New Light eâ—deavour'd to perswade the Faithful that these Tenets then believ'd by the whole Christian World were no longer to be own'd but to be quite thrown by as Antichristian and Diabolical 'T was this oblig'd the Pastors to watch and take care of their Flock and therefore not flying away as the Hireling does when the Wolf catcheth and scattereth the Sheep they assembled together in a Body and declar'd to all under their charge that they ought not to follow strangers that howsoever they came pretending to the Shepherd's voice yet since they came not by the door into the Sheepfold but climbing up some other way they were no Shepherds but Thieves and Robbers such whose business was not to feed but to steal kill and destroy 'T was this made them encourage all under their care not to waver but to stand fast and hold the profession of their Faith and notwithstanding all pretences by no means to suffer themselves to be deluded and led away with strange Doctrine and that they might the better secure them from falling into Errors they gave them a Draught of their Christian Doctrine especially of all those points which these modern self commissionated Apostles did preach against and endeavour to undermine particularly declaring to them the Faith they had been bred up in which they had receiv'd from their Forefathers and been deriv'd even from the Apostles Securing them that whatsoever was contrary to this was Novelty and Error And now in the Pastors declaring this to the Faithful where was the Innovation The Council did nothing but propose fully and explicately what before their meeting was the Doctrine of all Christendom and had been so amongst the Primitive Fathers 'T was they made Innovation who preach'd contrary to the Doctrine thus believ'd and receiv'd which Luther was not asham'd to own himself guilty of plainly acknowledging that He seperated from the whole World But it seems that the whole World was then corrupted and the Religion then every where profess'd was overgrown with Superstitions Errors and Abominations such as had crept into the Church some five Hundred Years before some nine Hundred and some a Thousand and 't was from these Luther seperated intending to Reform Christianity and bring it to the purity of the Primitive times of the first three Hundred Years And was it not very strange now that so many gross Fooleries idle Superstitions and even down-right Idolatry should câ—eep into a Church and spreading it self through all Nations infect the whole World becoming the publick profession of Christendom for so many hundred Years and be confirm'd and establish'd by the Laws of every Kingdom and that no body should take notice of any such thing either at its first Rise or in all its progress of so many Years Insomuch that had not Luther made the Discovery 't is likely we should never have come to the knowledge of these Thousand Years Errors and Corruptions No thinking Man certainly but judges it impossible that the very Fundamentals of Christianity should be shaken and the Religion planted by the Apostles turned into Idolatry and yet that no Leaned Man should any where appear to contradict these Abominations no Zealous Pastors to withstand them no pious Princes to oppose them History sufficiently satisfies any Curious Reader that from the first planting of the Church there has been in no Age any Man yet that has preach'd any Heterodox and Erroneous Tenets and by introducing Novelties has endeavour'd to infect the minds of the Faithful with Heresie and Superstition but immediately have stood up Virtuous and Learned Men in defence of the Truth in their Writings and Sermons publickly confuting and condemning the Errours and giving an Alarm to the World to beware of such Deceivers and their wicked Doctrine and withal never omitting to Record their Names to Posterity with an account of the Year when they began to Preach under what Emperours and what was the occasion of their Revolt Was not all this and even more done against Arius How many appear'd against the Manichees How many against the Donatists against the Novatians against the Macedonians the Nestorians the Eutychians the Pelagians the Berengarians c. So that never any thing has made so much noise in the World so many commotions so many disturbances nothing as been so impossible to be carryed on with secresie and silence as the broaching any new Heresie the making a Schism the alteration of Religion the starting up of some new Society and Pretenders to Reformation What Tumults did all the fore-mentioned Apostles raise disturb'd at the Doctrine of Mahomet and the crying up the Alcoran What Stirs and Commotions at the Reformation of Church and Faith pretended by Luther Zwinglius and Calvin How then can it be judg'd in the least probable that great variety of erroneous Tenets and Antichristian Doctrine should be introduc'd by the Papists contrary to the sense and belief of all Christianity either in the fourth fifth sixth or tenth Century and yet that there should not be the least dâ—sturbance occasion'd by it not tumults or opposition but all done with so much quietness in such a profound Peace and Silence that had it not been for the News brought some Ages after we had never suspected the Alteration And is this possibâ—e Is it possible that the whole Câ—ristian World should change their Religion both as to the Internal Belief and external Profession and exercise of it and no body be sensible of the change so as to withstand the Abomination or to transmit to Posterity even so much as the least word of its beginning or propogation Let any man upon some consideration tell me whether it be possible that this one little Kingdom of England should fall from this pure Apostolical Doctrine it now professes into down right Popery or any other way alter the whole Scheme of its Religion and have the Alteration coâ—firmed by several Acts of Parliament and continue in the publick Exercise of it for a thousand five hundred or even one hundred years and yet no one in this Kingdom or out
of the Bible before any other and not allowing any Translations into a Mother-Tongue to be ordinarily read 14. In believing that the Scripture alone can be no Rule of Faith to any private or particular Person 15. In relying upon the Authority of the present Church for the sense of Scripture 16. In receiving and believing the Churches Traditions as the Doctrine of Christ and his Apostles and assenting to them with Divine Faith just as he doth to the Bâ—ble 17. In believing that the present Guides of the Church being assembled in Councils for preserving the Unity of the Church have an Infallible Assistance in their Decrees 18. In believing the Pope to be the Supreme Head of the Church under Christ being Successor to S. Peter to whom he committed the care of his Flock 19. In believing that Communion in both Kinds is an indifferent thing and was so held for the first four hundred years after Christ and that the first Precept for Receiving under both Kinds was given to the Faithful by Pope Leo I. and confirmed by Pope Gelasius 20. In believing that the Doctrine of Purgatory is founded on Scripture Authority and Reason 21. In believing that to the saying of Prayers well and devoutly it is not necessary to have attention on the Words or on the Sense of Prayers 22. In believing that none out of the Communion of the Church of Rome can be saved and that it is no Uncharitableness to think so 23. In believing that the Church of Rome in all the new Articles defined at Trent hath made no Innovation in mat ters of Faith Our Reasons against it in the several Particulars 1. THou shalt not make to thy self any graven Image or any likeness of any thing in Heaven or Earth c. Thou shalt not bow down to them nor worship them Which being the plain clear and express Words of the Divine Law we dare not worship any Images or Representations lest we be found Transgressors of this Law Especially since God herein hath declared himself a Iealous God and annexed so severe a Sanction to it And since he that made the Law is only to interpret it all the Dictinctions in the World can never satisfy a Mans Conscience unless it appear that God himself did either make or approve them And if God allow the Worship of the thing Represented by the Representation he would never have forbidden that Worship absolutely which is unlawful only in a certain respect 2. We have an Advocate with the Father Iesus Christ the righteous 1 John 2.1 And one Mediator between God and Men the Man Christ Iesus 1 Tim. 2.5 For Christ is entered into Heaven it self now to appear in the Presence of God for us Heb. 9 24. And therefore we dare not make other Intercessors in Heaven besides him and the distance between Heaven and us breaks off all Communication between the Saints there and us upon Earth so that all Addresses to them now for their Prayers are in a way very different from desiring others on Earth to pray for us and if such Addresses are made in the solemn Offices of Divine Worship they joyn the Creatures with the Creator in the Acts and Signs of Worship which are due to God alone 3. Call upon me in the day of Trouble I will deliver thee and thou shalt glorifie me Psâ—l 50.15 When we pray to Our Father in Heaven as our Saviour commanded us we do bâ—t what both Natural and Christian Religion require us to do But when men pray to the Blessed Virgin for Help and Protection now and at the hour of Death they attribute that to her which belongs only to God who is our Helper and Defender And altho Christ knew the Dignity of his Mother above all others he never gives the least Encouragement to make such Addressâ—s to her And to suppose her to have a share now in the Kingdom of Christ in Heaven as a Copartner with him is to advance a Creature to Divine Honour and to overthrow the true Ground of Christs Exaltation to his Kingdom in Heaven which was His suffering on the Cross for us 4. And no man knoweth of the Sepulchre of Moses unto this day Deut. 34.6 Why should God hide the Body of Moses from the People if hâ— allowed giving religious Honour and Respect to Relicks Why should Hezekiah break in pieces the Brazen Serpent because the Children of Israel did burn Incense to it 2 Kings 18.4 especially when it was a Type or Representation of Christ himself and God had wrought many Miracles by it 5. Whom the Heaven must receive until the times of the Restitution of all things Acts 3.21 And therefore in the Eucharist we adore him as sitting on the right hand of God but we dare not direct our Adoration to the Consecrated Host which we believe to be the Substance of Bread and Wine tho consecrated to a Divine Mystery and therefore not a fit Object for our Adoration 6. The Bread which we break is it not the Communion of the Body of Christ 1 Cor. 10.16 This is spoken of the Bread after Consecration and yet the Apostle supposes it to be Bread still and the Communion of his Body is interpreted by the next Words For we being many are one Bread and one Body for we are all Partakers of that one Bread v. 17. Which is very different from the Bread being changed into the very Body of Christ which is an Opinion that hath no Foundation in Scripture and is repugnant to the common Principles of Reason which God hath given us and exposes Christian Religion to the Reproach and Contempt of Iews Turks and Infidels 7. When you shall have done all those things which are commanded you say We are unprofitable Servants we have done that which was our Duty to do St. Luke 17.10 And therefore in no sense can our best Works be truly meritorious of Eternal Life Which consisting in the enjoyment of God it is impossible there should be any just Proportion or due Commensuration between our best Actions and such a Reward 8. And the Son said to him Father I have sinned against Heaven and in thy sight S. Luke 15.21 Where Confession to God is required because the Offence is against him but it is impossible for any Man upon Earth to forgive those whom God doth not forgive And he alone can appoint the necessâ—ry conditions of Pardon among which true Contrition and Repentance is fully declared but Confession to a Priest thô it may be useful for the ease of the Penitent is no where in Scripture made necessary for the Forgiveness of Sin 9. I said I will confess my Transgressions unto the Lord and thou forgavest the iniquity of my sin Psal. 32.5 If God doth fully forgive the Guilt of sin there remains no Obligation to Punishment for where-ever that is the guilt remains It is true God may not sometimes fully pardon but he may reserve some temporal Punishment here for his own