speech So doth our Author advance his Wisdom and Judgment above the Wisdom and Judgment of all Churches and Nations that ever embraced the Faith of Christ for a 1000 years all which notwithstanding what there is of truth in any of his insinuations judged it their duty to translate the Scripture into their Mother Tongues very many of which Translations are extant even to this day Besides he concludes with us in general ambiguors terms as all along in other things his practice hath been What means he by the Bible's own Sacred phrase opposed to a prophane and common one Would not any man think that he intended the Originals wherein it was written but I dare say if any one will ask him privately he will give them another account and let them know that it is a Translation which he adorns with those Titles so that upon the matter he tells us that seeing the Bible cannot be without all the inconveniences mentioned it 's good for us to lay aside the Originals and make use only of a Translation or at least preferre a Translation before them What shall we do with those men that speak such Swords and Daggers and are well neither full nor fasting that like the Scripture neither with a Translation nor without it Moreover I fear he knows not well what he means by its own Sacred phrase and a prophane common one Is it the Syllables and words of this or that language that he intends How comes one to be Sacred another prophane and common The languages wherein the Scriptures were originally written have been put to as bad uses as any under Heaven nor is any Language prophane or common so as that the Worship of God performed in it should not be accepted with him That there is a frequent loss of Propriety and amplitude of meaning in Translations we grant That the Scriptures by Translations if good true and significant according to the capacity and expressiveness of the Languages whereinto they are translated are divested of the Majesty Holiness and Spirit is most untrue The Majesty Holiness and Spirit of the Scriptures lyes not in words and Syllables but in the Truths themselves expressed in them and whilest these are incorruptedly declared in any language the Majesty of the Word is continued It is much that men preferring a Translation before the Originals should be otherwise minded especially that Translation being in some parts but the Translation of a Translation and that the most corrupt in those parts which I know extant And this with many fine words prety Allusions and Similitudes is the sum of what is pleaded by our Author to perswade men to forgo the greatest priviledg which from Heaven they are made partakers of the most necessary radical duty that in their whole lives is incumbent on them It is certain that the giving out of the holy Scripture from God is an effect of infinite love and mercy I suppose it no less certain that the end for which he gave it was that men by it might be instructed in the knowledge of his will and their obedience that they owe unto him that so at length they may come to the enjoyment of him This it self declares to be its end I think also that to know God his mind and Will to yield him the obedience that he requires is the bounden duty of every man as well as to enjoy him is their blessedness And can they take it kindly of those who would shut up this gift of God from them whether they will or no or be well pleased with them that go about to perswade them that it is best for them to have it kept by others for them without their once looking into it If I know them aright this Gentleman will not find his Countrey-men willing to part with their Bibles on such easie tearms From the Scripture concerning which he affirmeth That it lawfully may and in reason ought and in practise ever hath been segregated in a language not common to vulgar ears all which things are most unduly affirmed and because we must speak plainly falsly he proceeds to the worship of the Church and pleads that that also ought to be performed in such a language It were a long and tedious business to follow him in his guilding over this practise of his Church we may make short work with him As he will not pretend that this practise hath the least countenance from Scripture so if he can instance in any Church in the world that for 500 years at least after it set out in the use of a Worship the Language whereof the people did not understand I will cease this contest What he affirms of the Hebrew Church keeping her Rites in a language differing from the Vulgar whether he intend before or after the Captivity is so untrue as that I suppose no ingenious man would affirm it were he not utterly ignorant of all Judaical Antiquity which I had cause to suspect before that our Author is From the dayes of Moses to the captivity of Babylon there was no Language in vulgar use among the people but only that wherein the Scripture was written and their whole Worship celebrated After the captivity though insensibly they admitted corruptions in their language yet they all generally understood the Hebrew unless it were the Hellenists for whose sakes they translated the Scripture into Greek and for the use of the residue of their people who began to take in a mixture of the Syro-Chaldean Language with their own the Targum were found out Besides to the very utmost period of that Church the solemn Worship performed in the Temple as to all the interest of words in it was understood by the whole people attending on God therein And in that language did the Bible lye open in their Synagogues as is evident from the offer made by them to our Saviour of their Books to read in at his first entrance into one at Capernaum These flourishes then of our Orator being not likely to have the least effect upon any who mind the Apostololical advice of taking heed lest they be beguiled with inticing words we shall not need much to insist upon them This custom of performing the Worship of God in the Congregation in a Tong unknown to the Assembly renders he tells us that great act more majestick and venerable but why he declares not A blind veneration of what men understand not because they understand it not is neither any duty of the Gospel nor any part of its Worship St. Paul tells us he would pray with the Spirit and pray with Understanding also of this Majestick shew and blind Veneration of our Author Scripture Reason Experience of the Saints of God Custom of the Antient Churches know nothing Neither is it possible to preserve in men a perpetual veneration of they know not what nor if it could be preserved is it a thing that any way belongs to Christian Religion Nor can any
impenitent sinners what in the Covenant of his Grace to them that fly for refuge to the hope that is set before them even that the God of our Lord Jesus Christ the Father of glory would give unto us the Spirit of Wisdom and Revelation in the knowledge of him that the eyes of our understanding being enlightned we may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints and what is the exceeding greatness of his power towards them that believe according to the working of the might of his power which he wrought in Christ when he raised him from the dead and set him at his own right hand in heavenly places that our hearts may be comforted being knit together in love and unto all riches of the FULL ASSURANCE OF UNDERSTANDING to the acknowledgement of the mystery of God and of the Father and of Christ in whom are hid all the treasures of Wisdom and Knowledge and by whom alone we may obtain any saving acquaintance with them who also is come and hath given us an understanding that we may know him that is true This is the Port-Haven of Protestants whatever real darkness may be about them or whatever mists may be cast on them by the sleights of men that lye in wait to deceive That they need know no more of God that they may love him fear him believe in him and come to the enjoyment of him than what he hath clearly and expresly in Christ revealed of himself by his Word Whether the storms of this Gentleman's indignation be able to drive them or the more pleasant gales of his Eloquence to entise them from this Harbour time will shew In the mean while that indeed they ought not so to do nor will do so with any but such as are resolved to steer their course by some secret distempers of their own a few strictures on the most material passages of this Chapter will discover It is scarce worth while to remark his mistake in the foundation of his discourse of the Obscurity of God as he is pleased to state the matter from that of the Prophet asserting that God is a God who hides himself or as he renders it an hidden God His own Prophet will tell him that it is not concerning the Essence of God but the Dispensation of his Love and Favour towards his People that those words were used by the Prophet of old and so are unwillingly pressed to serve in the design he hath in hand Neither are we more concerned in the ensuing Discourse of the Soul 's cleaving to God by Affection upon the Metaphysicall representation of His excellencies and perfections unto it it being purely Platonical and no way suited to the revelation made of God in the Gospel which acquaints us not with any such amiableness in God as to endear the souls of sinners unto him causing them to reach out the wings of their love after him but only as he is in Christ Jesus reconciling the world to himself a consideration that hath no place nor any can obtain in this flourish of words And the reason is because they are sinners and therefore without the Revelation of an Attonement can have no other apprehension of the infinitely Holy and Righteous God but as of a devouring Fire with whom no sinner can inhabite Nor yet in the aggravation of the obscurity of God from the restless endeavours of mankind in the disquisition of him who as he sayes shew their love in seeking him having at their birth an equal right to his favour which they could no wise demerit before they were born being directly contrary to the Doctrine of his own Church in the head of Original Sin That which first draws up towards the design he is in persuit of is his Determination That the issuing of mens perplexities in the investigation of this hidden God must be by some Prophet or Teacher sent from God unto men but the uncertainty of coming into any better condition thereby is so exaggerated by a contempt of those wayes and means that such Prophets have fixed on to evidence their coming forth from God by Miracles Visions Prophesies ashew of Sanctity with a concourse of Threats and Promises as that means also is cashiered from yielding us any relief Neither is there any thing intimated or offered to exempt the true Prophets of God nor the Lord Christ himself from being shuffled into the same bag with false pretenders in the close that were brought forth to play their game in this pageant Yea the difficulty put upon this help of the loss we are at in the knowledge of God by Prophets and Prophesies seems especially to respect those of the Scripture so to manifest the necessity of a further evidence to be given unto them then any they carry about them or bring with them that they may be useful to this end and purpose And this intention is manifest a little after where the Scripture is expresly reckoned among those things which all men boast of none can come to certainty or assurance by Thus are poor unstable souls ventured to the Borders of Atheism under a pretence of leading them to the Church Was this the method of Christ or his Apostles in drawing men to the Faith of the Gospel this the way of the holy men of old that laboured in the Conversion of Souls from Gentilism and Heresie Were ever such bold assaults against the immoveable Principles of Christianity made by any before Religion came to be a matter of carnal Interest Is there no way to exalt the Pope but by questioning the Authority of Christ and Truth of the Scripture Truly I am sorry that wise and considering men should observe such an irreverence of God and his Word to prevail in the spirits of men as to entertain thoughts of perswading them to desert their Religion by such presumptious Insinuations of the uncertainty of all Divine Revelation But all this may be made good on the consideration of the changes of men after their profession of this or that Religion namely That notwithstanding their former pretensions yet indeed they knew nothing at all seeing that from God and the Truth no man doth willingly depart which if it be universally true I dare say there is not one word true in the Scripture How often doth God complain in the Old-Testament that his people forsook Him for that which was not God and how many do the Apostles shew us in the New to have forsaken the Truth It is true that under the notion of God the cheifest Good and of Truth the proper object and rest of the understanding none can willingly and by choyce depart but that the mindes of men might be so corrupted and perverted by their own lusts and temptations of Satan as willingly and by choyce to forsake the one or the other to embrace that which in their stead presents it self unto them is no less
and in that manner you see me do it exercising before your eye my Priestly Function according to the order of Melchisedech with which power I do also invest you and appoint you to do the like even unto the Consummation of the world in commemoration of my Death and Passion exhibiting and shewing forth your Lords Death until he come This Protestants do not and we are mad-angry that the Papist does what his Redeemer injoyned him I fear his Readers which shall consider this odd medly will begin to think that they are not only Protestants who use to be mad-angry This kind of Writing argues I will not say both madness and anger but one of them it doth seem plainly to do For setting aside a far-fetched false notion or two about Melchisedech and the Doctrine of the Sacrament here expressed is that which the Pope with Fire and Sword hath laboured to exterminate out of the world burning hundreds I think in England for believing that our Lord instituting his blessed Supper commanded his Apostles to do the same that he then did and in the same manner even to the Consummation of the world in the commemoration of his Death and Passion exhibiting and shewing forth their Lord's death until he come a man would suppose that he had taken these words out of the Liturgie of the Church of England for therein are they expresly found and why then have not Protestants that which he speaks of Yea but Christ did this in the exercise of his Priestly Function and with the same power of Priesthood according to the order of Melchisedech invested his Apostles Both these may be granted and the Protestants Doctrine and Faith concerning this Sacrament not at all impeached but the truth is they are both false The Lord Christ exercised indeed his Priestly Function when on the Cross he offered himself to God through the Eternal Spirit a Sacrifice for the sins of the world but it was by vertue of his Kingly and Prophetical power that he instituted the Sacrament of his Body and Bloud and taught his Disciples the use of it commanding its Observation in all his Churches to the end of the world And as for any others being made Priests after the Order of Melchisedeck besides himself alone it 's a figment so expresly contrary to the words and reasoning of the Apostle that I wonder any man not mad or angry could once entertain any approving thoughts of it That our Author may no more mistake in this matter I desire he would give me leave to inform him that setting aside his proper Sacrificing of the Son of God and his hideous figment of Transubstanatition both utter strangers to the Scripture and Antiquity there is nothing can by him be named concerning this Sacrament as to its honour or efficacy but it is all admitted by Protestants He pretends after this loose Harangue to speak to the thing it self and tells us that the consecrated CHALICE is not ordinarily given to people by the Priest in private Communion as though in some cases it were given amongst them to the body of the people or that they had some publick communion wherein it was ordinarily so given both which he knows to be untrue So impossible it seems for him to speak plainly and directly to what he treats on But it is a thing which hath need of these artifices If one falsity be not covered with another it will quickly rain through all However he tells us that they should do so is neither expedient nor necessary as to any effects of the Sacrament I wish for his own sake some course might be found to take him off this confidence of setting himself against the Apostles and the whole primitive Church at once that he might apprehend the task too difficult for him to undertake and meddle with it no more All expediency in the administration of this great Ordinance and all the effects of it depend solely on the institution and blessing of Christ If he have appointed the use of both elements what are we poor worms that we should come now in the end of the world and say the use of one of them is not expedient nor necessary to any effects of Communion Are we wiser then he Have we more care of his Church then he had or Do we think that it becomes us thus arbitrarily to chuse and refuse in the institutions of our Lord and Master What is it to us what Cavils soever men can lay that it is not necessary in the way of Protestants nor in the way of Catholicks we know it is necessary in the way of Christ. And if either Protestants or Catholicks leave that way for me they shall walk in their own wayes by themselves But why is it not necessary in the way of Protestants Because they place the effect of the Communion in the operation of faith and therefore according to them one kind is enough nay if we have neither kind there is no loss but of a Ceremony which may be well enough supplyed at our ordinary Tables This is prety Logick which it seems our Author learned out of Smith and Seaton Protestants generally think that men see with their eyes and yet they think the light of the Sun necessary to the exercising of their sight and though they believe that all saving effects of the Sacrament depend on the operation of faith and Catholicks do so too at least I am sure they say so yet they believe also that the Sacrament which Christ appointed and the use of it as by him appointed is necessary in its own kind for the producing of those effects These things destroy not but mutually assist one another working effectually in their several kinds to the same end and purpose Nor can there be any operation of faith as to the special end of the Sacrament without the administration of it according to the mind and will of Christ. Besides Protestants know that the frequent distinct Proposals in the Scripture of the benefits of the death of Christ as arising sometimes from the suffering of the body sometimes from the effusion of the bloud of their Saviour leads them to such a distinct acting of faith upon him and receiving of him as must needs be hindred and disturbed in the administration of the Sacrament under one kind especially if that Symbol be taken from them which is peculiarly called his Testament and that bloud wherewith his Covenant with them was sealed So that according to the Principles of the Protestants the Participation of the Cup is of an indispensible necessity unto them that intend to use that Ordinance to their benefit and comfort and what he addes about drinking at our ordinary tables because we are now speaking plainly I must needs tell him is a prophane piece of scurrility which he may do well to abstain from for the future What is or is not necessary according to their Catholick Doctrine we shall not trouble our selves knowing that
abide not in the Truth so they never did nor can depart from it Well then that we may not displease them at present let us put the case so as I presume they will own it Suppose Men or a Church intrusted by Christ authoritatively to preach the Gospel do propagate the Faith unto others according to their duties these being converted by their means do afterwards through the craft and subtilty of seducers fall in sundry things from the Truths they were instructed in and wherein their Instructers do constantly abide yea say our Adversaries this is the true case indeed I ask then in this case What is and ought to be the formal Motive to prevail with these persons to return to their former condition from whence they were faln Either this that they are departed from the Truth which they cannot do without peril to their souls and whereunto if they return not they must perish or this that it is their duty to return to them from whom they first received the Doctrine of Christianity because they so received it from them St. Paul who surely had as much authority in these matters as either the Pope or Church of Rome can with any modesty lay claim unto had to deal with very many in this case Particularly after he had preached the Gospel to the Galatians and converted them to the Faith of Christ there came in some false Teachers and Seducers amongst them which drew them off from the Truth wherein they had been instructed in divers important and some fundamental points of it What course doth the Apostle proceed in towards them Doth he plead with them about their falling away from him that first converted them or falling away from the Truth whereunto they were converted If any one will take the pains to turn to any Chapter in that Epistle he may be satisfied as to this Enquiry it is their falling away from the Gospel from the Truth they had received from the Doctrine in particular of Faith and Justification by the bloud of Christ that alone he blamed them for yea and makes Doctrines so farr the measure and rule of judging and censuring of Persons whether they preach the Word first or last that he pronounceth a redoubled Anathema against any creature in Heaven or Earth upon a supposition of their teaching any thing contrary unto it chap. 1.8 He pleads not we preached first unto you by us you were converted and therefore with us you must abide from whom the Faith came forth unto you but saith If we or an Angel from Heaven preach any other Gospel let him be accursed This was the way he chose to insist on and it may not be judged unreasonable if we esteem it better then that of theirs who by false pretending to have been our old would very fain be our new Masters But the mentioned Maxim lets us know that the Persons and Churches that have received the Faith from the Roman-Church or by means thereof should abide under the rule and conduct of it and if departed from it return speedily to due obedience I think it will be easily granted that if we ought to abide under its rule and conduct whither ever it shall please to guide us we ought quickly to return to our duty and task if we should make any loapment from it It is not meet that those that are born Mules to bondage should ever alter their condition Only we must profess we know not the Springs of that unhappy Fate which should render us such Animals Unto what is here pretended I only ask Whether this right of Presidency and Rule in the Roman-Church over all persons and Churches pretended of old to be converted by her means do belong unto her by vertue of any general right that those who convert others should for ever have the conduct of those converted by them or by vertue of some special Priviledge granted to the Church of Rome above others If the first or general Title be insisted on it is most certain that a very small pittance of Jurisdiction will be left unto the Roman-See in comparison of that vast Empire which now it hath or layeth claim unto knowing no bounds but those of the Universal Nature of things here below For all men know that the Gospel was preached in very many places of the World before its sound reached unto Rome and in most parts of the then-known World before any such planting of a Church at Rome as might be the foundation of any Authoritative Mission of any from thence for the Conversion of others and after that a Church was planted in that City for any thing that may be made to appear by Story it was as to the first Edition of Christianity in the Roman-Empire as little serviceable in the Propagation of the Gospel as any other Church of name in the World so that if such Principles should be pleaded as of general equity there could be nothing fixed on more destructive to the Romanist's pretences If they have any special Priviledge to found this claim upon they may do well to produce it In the Scripture though there be of many Believers yet there is no mention made of any Church at Rome but only of that little Assembly that used to meet at Aquila's house Rom. 16.5 Of any such Priviledge annexed unto that meeting we find nothing The first general Council confirming Power and Rule over others in some Churches acknowledge indeed more to have been practised in the Roman-Church then I know how they could prove to be due unto it But yet that very unwarrantable Grant is utterly destructive to the present claim and condition of the Pope and Church of Rome The wings now pretended to be like those of the Sun extending themselves at once to the ends of the Earth were then accounted no longer then to be able to cover the poor Believers in the City and Suburbs of it and some few adjacent Towns and Villages It would be a long Story to tell the Progress of this claim in after-times it is sufficiently done in some of those Books of which our Author says there are enough to fill the Tower of London where I presume or into the fire he could be contented they should be for ever disposed of and therefore we may dismiss this Principle also III. That which is the main Piller bearing the weight of all this fine Fabrick is the Principle we mentioned in the third place viz. That the Roman Profession of Religion and Practise in the Worship of God are every way the same as when we first received the Gospel from the Pope nor can they ever otherwise be This is taken for granted by our Author throughout his Discourse And the Truth is that if a man hath a mind to suppose and make use of things that are in question between him and his Adversary it were a folly not to presume on so much as should assuredly serve his turn To what purpose is it
he confesseth that he doth purposely conceal But the truth is it is easily discoverable there being few pages in the Book that do not display it The Reader then must understand that the plain English of all his Commendations of Moderation and all his Exhortations to a relinquishment of those false Lights and Principles which have lead men to a disturbance of the Publique Peace and ensuing Calamities is that Popery is the only Religion in the world and that centring therein is the only means to put an end to our differences heats and troubles Unless this be granted it will be very hard to find one grain of sincerity in the whole Discourse and if it be no less difficult to find so much of Truth So that whatever may be esteemed suitable to the fancies of any of them whom our Author courts in his Address those who know any thing of the holiness of God and the Gospel of that Reverence which is due to Christ and his Word and wherewith all the concernments of Religion ought to be mannaged will scarsely judge that that blessed Fountain of Light and Truth will immixe his pure beams and blessing with such crafty worldly sophistical devices or such frothy ebullitions of Wit and Fansie as this Discourse is stuffed withall These are things that may be fit to entangle unstable spirits who being regardless of Eternity and steering their course according to every blast of temptation that fills their lusts and carnal pleasures are as ready to change their Religion it men can make any change in or of that which in reality they neither leave nor receive but only sport themselves to and fro with the cloud and shadow of it as they are their cloaths and fashions Those who have had experience of the power and efficacy of that Religion which they have professed as to all the ends for which Religion is of God revealed will be little moved with the Stories Pretenses and Diversions of this Discourse Knowing therefore our Author's design and which we shall have occasion to deal with him about throughout his Treatise which is to take advantage from the late miscarriages amongst us and the differences that are in the world in Religion to perswade men not indeed and ultimately to mutual moderation and forbearance but to a general acquiescency in the Roman-Catholicism I shall not here further speak unto it The five Heads of his matter may be briefly run over as he proposeth them pag. 13. with whose consideration I shall take my leave of his Preface The first is That there is not any colour of Reason or just Title to move us to quarrel and judge one another with so much heat about Religion Indeed there is not nor can there be no man was ever so madd as to suppose there could be any reason or just Title for men to do evil To quarrel and judge one another with heats about Religion is of that nature But if placing himself to keep a decorum amongst Protestants he would insinuate that we have no reason to contend about Religion as having lost all Title unto it by our departure from Rome I must take leave unto this general head to put in a general Demurrer which I shall afterwards plead to and vindicate His second is That all things are so obscure that no man in prudence can so far presume of his own knowledge as to set up himself a guide and leader in Religion I say so too and suppose the words as they lye whatever be intended in them are keenly set against the great Papal pretension whatever he may pretend we know the Pope sets up himself to be a guide to all men in Religion and if he do it not upon a presumption of his own knowledge we know not on what better grounds he doth it And though we wholly condemn mens setting up themselves to be Guides and Leaders to their Neighbours yet if he intend that all things are so obscure that we have no means to come to the knowledge of the Truth concerning God and his mind so far as it is our duty to know it and therefore that no man can teach or instruct another in that knowledge I say as before we are not yet of his mind whether we shall be or no the process of our Discourse will shew 3. He adds That no Sect hath any advantage at all over another nor all of them together over Popery Yes They that have the Truth wherein they have it have advantage against all others that have it not And so Protestancy hath advantage over Popery And here the Pretext or Vizor of this Protestant begins to turn aside in the next head it quite falls from him That is 4. That all the several kinds of Religion here in England are equally innocent to one another And Popery as it stands in opposition to them is absolutely innocent and unblameable to them all I am little concerned in the former part of these words concerning the several kinds of Religion in England having undertaken the defence of one only namely Protestancy Those that are departed from Protestancy so far as to constitute another kind of Religion as to any thing from me shall plead for themselves However I wish that all parties in England were all equally innocent to one another or that they would not be willing to make themselves equally nocent But the latter part of the words contain I promise you a very high undertaking Popery is innocent absolutely innocent and unblameable to them all I fear we shall scarce find it so when we come to the tryal I confess I do not like this pretence of absolute innocency and unblameableness I suppose they are Men that profess Popery and I do know that Popery is a Religion or Profession of mens finding out how it should come to be so absolutely innocent on a suddain I cannot imagine but we will leave this until we come to the proof of it taking notice only that here is a great promise made unto his noble and ingenious Readers that cannot advantage his cause if he be not able to make it good The close is 5. That as there neither is nor can be any rational motive for Disputes and Animosities about matters of Religion so is there an indispensable moral cause obliging us to moderation c. But this as I observed before though upon the first view of the sign hanging up at the door a man would guess to be the whole work that was doing in the house is indeed no part of his business and is therefore thrust out at the postern in two short leaves the least part of them in his own words after the spending of 364 pages in the pursuit of his proper design But seeing we must look over these things again in the Chapters assigned to their adorning we may take our leave of them at present and of his Preface together CHAP. V. Chap. I. Contests about Religion and Reformation Schoolmen
with them in his temptations thrusting them on and intangling them in their persuit As to the Contests about Religion which I know not with what mind or intention he terms an empty airy business a ghostly fight a skirmish of Shaddows or Horse-men in the clowds he knows not what principle cause or sourse to asoâ—ibe them unto That which he is most inclinable unto is That there is something invisible above man stronger and more politick then he that doth this contumely to mankind that casts in these Apples of Contention amongst us that hisses us to warr and battail as waggish Boys do Doggs in the street That which is intended in these words and sundry others of the like quality that follow is that this ariseth from the intisements and impulsions of the Devil And none can doubt but that in these works of darkness the Prince of Darkness hath a great hand The Scripture also assures us that as the Scorpions which vexed the world issued out of the bottomless pit so also that these unclean spirits do stir up the powers of the Earth to make opposition unto the Truth of the Gospel and Religion of Jesus Christ. But yet neither doth this hinder but that even these religious fewds and miscarriages also proceed principally from the ignorance darkness and lusts of men In them lies the true cause of all dissentions in and about the things of God The best know but in part and the most love darkness more than light because their works are evils A vain conversation received by tradition from mens fathers with inveterate prejudices love of the world and the customs thereof do all help on this sâ—d work wherein so many are imployed That some preach the Gospel of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all their strength in much contention and contend earnestly for the Faith once delivered unto the Saints as it is their duty so it is no cause but only an accidental occasion of differences amongst men That the invisible substances our Author talks of should be able to sport themselves with us as Children do with Dogs in the street and that with the like impulse from them as Dogs from these we should rush into our contentions might pass for a pretty notion but only that it over-throws all Religion in the world and the whole nature of man There is evil enough in corrupted nature to produce all these evils which are declaimed against to the end of this Section were there no Daemons to excite men unto them The adventitious impressions from them by temptations and suggestions doubtless promote them and make men precipitate above their natural tempers in their productions but the principal cause of all our evils is still to be looked for at home Nec te quaesiveris extra Sect. 3. Pag. 34. In the next Section of this Chapter whereunto he prefixes Nullity of Title he persues the perswasive unto Peace Moderation Charity and Quietness in our several perswasions with so many reasonings and good words that a man would almost think that he began to be in good earnest and that those were the things which he intended for their own sakes to promote I presume it cannot but at the first view seem strange to some to find a man of the Roman party so ingeniously arguing against the imposition of our senses in Religion magisterially and with violence one upon the other it being notoriously known to all the world that they are if not the only yet the greatest Imposers on the minds and consciences of men that ever lived in the earth and which work they cease not the prosecution of where they have power until they come to fire and fagot I dare say there is not any strength in any of his queries collections and arguings but an indifferent man would think it at the first sight to be pointed against the Roman interest and practice For what have they been doing for some ages past but under a pretence of Charity to the souls of men endeavouring to perswade them to their Opinions and Worship or to impose them on them whether they will or no But let old things pass it is well if now at last they begin to be otherwise minded What then if we should take this Gentleman at his word and cry A match let us strive and contend no more Keep you your Religion at Rome to your selves and we will do as well as we can with ours in England we will trouble you no more about yours nor pray do not you meddle with us or ours Let us pray for one another wait on God for light and direction it being told us that If any one be otherwise minded than according to the Truth God shall reveal that unto him Let us all strive to promote Godliness Obedience to the Commands of Christ Good works and Peace in the world but for this contending about Opinions or endeavouring to impose our several perswasions upon one another let us give it quite over I fear he would scarsely close with us and so wind up all our Differences upon the bottom of his own Proposals especially if this Law should extend it's self to all other Nations equally concerned with England He would quickly tell us that this is our mistake he intended not Roman-Catholicks and the differences we have with them in this Discourse It is Protestants Presbyterians Independents Anabaptists Quakers that he deals with al and them only and that upon this ground that none of them have any Title or pretence of Reason to impose on one another and so ought to be quiet and let one another alone in matters of Religion But for the Roman-Catholicks they are not concerned at all in this Harangue having a sufficient Title to impose upon them all Now truly if this be all I know not what we have to thank you for Tantúmne est otii tibi abs re tua aliena ut cures eaque quae ad te nihil at tinent There are wise and learned men in England who are concerned in our differences and do labour to compose them or suppress them That this Gentleman should come and justle them aside and impose himself an Umpire upon us without our choyce or desire in matters that belong not unto him how charitable it may seem to be I know not but it is scarsely civil Would he would be perswaded to go home and try his remedies upon the distempers of his own family before he confidently vend them to us I know he has no Salves about him to heal diversities of Opinions that he can write Probatum est upon from his Roman-Church If he have he is the most uncharitable man in the world to leave them at home brawling and together by the ears to seek out practise where he is neither desired nor welcome when he comes without invitation I confess I was afraid at the beginning of the Section that I should be forced to change the Title before I came to
Paragraph the whole foundation of his many flourishes and pretences being totally taken out of the way CHAP. VII Scripture Vindicated WIth his three following Paragraphs from pag. 82. unto 108. which have only a very remote and almost imperceptible tendency unto his purpose in hand though they take up so long a Portion of his Discourse seeming to be inserted either to manifest his skill and proficiency in Philosophical Scepticism or to entertain his Readers with such a delightful diversion as that having taken in it a tast of his ingenuity they may have an edge given their appetite unto that which is more directly prepared for them I shall not trouble my self nor detain my Reader about If any one a little skill'd in the Discourses of these dayes have a mind to vye conjectures and notions with him to vellicate commonly received Maxims and vulgar Opinions to exspatiate on the events of Providence in all Ages he may quickly compose as many learned leaves only if he would be pleased to take my advice with him I should wish him not to flourish and guild over things uncertain and unknown to the disadvantage of things known and certain nor to vent conjectures about other worlds and the nature of the heavenly bodies derogatory to the love of God in sending his Son to be incarnate and to dye for sinners that live on this Earthly Globe Neither do I think it well done to mix St. Paul and his Writings in this Scepticism menâ—ioning in one place his fancy in another his conceit which he seems to oppose such is the reverence these men bear to the Scripture and holy Pen-men thereof so also that whole scorn that he casts on Man's Dominion over the Creatures reflects principally on the beginning of Genesis and the eighth Psalm An unsearchable abysse in many of God's Providential dispensations wherein the Infinite Soveraignty Wisdom and Righteousness of Him who giveth no account of his matters are to be adored we readily acknowledge and yet I dare freely say that most of the things instanced in by our Author are capable of a clear resolution according to knowne Rules and Principles of Truth revealed in the Scripture such are God's suffering the Gentiles to wander so long in the dark not calling them to repentance with the necessity of Christian Religion and yet the punishment of many of the Professors of it by the power of Idolaters and Pagans as the Church of the Jews was handled of old by the Assyrians Babylonians and others Of this sort also is his newly inserted Story of the Cirubrians which it may be was added to give us a cast of his skill in the investigation of the original of Nations out of Cambden For if that which himself affirms of them were true namely That they were devout adoring the Crucifix which men usually are when they cease to worship aright him who was crucified the sin mentioned Rom. 1.25 we need not much admire that God gave them up to be scourged by their Pagan adversaries but not to mention that which is not only uncertain whether it be true but is most probably false If our Author had ever read the Stories of those Times and the Lamentations made for the sins of them by Gildas Salvianus and others he would have found enough to justifie God in his proceedings and dealing with his Cirubrians according to the known Rules of his Word The like may be affirmed concerning the Irish whose decay like a true English-man he dates from the Interest of our Kings there and makes the progress of it commensurate to the prevalency of their Authority when it is known to all the world that by that means alone they were reclaimed from Barbarism and brought into a most flourishing condition until by their rebellion and unparalleled cruelties they precipitated themselves into confusion and ruin As for that which is insinuated as the conclusion fit to be made out of all these premises concerning the obscurity of God's Nature and the works of Providence viz. that we betake our selves to the infallible determination of the Roman-Church I shall only say that as I know not that as yet the Pope hath undertaken Pontifically to interpose his definitive Sentence in reference to these Philosophical Digladiations he glanceth on in the most part of his Discourse so I have but little reason on the resignation required to expect an illumination from that obscurity about the Deity which he insists on finding the children indeed the Fathers of that Church of all men in the Earth most to abound in contradictory Disputes and endless Quarrels about the very nature and properties of God himself But his direct improvement of this long Oration that he enters on Pag. 122. may be further considered It is in short this That by the Scripture no man can come to the knowledge of and settlement in an assurance of the Truth nor is there any hope of relief for us in this sad condition but that living Papal Oracle which if we are wise we will acquiesce in Pag. 125 126. To this purpose men are furnished with many exceptions against the Authority of the Scripture from the uncertainty of the rise and spring of it how it came to us how it was authorized and by whom the doubtfulness of its sense and meaning the contemptible condition of the first Pen-men of it seeming a company of ignorant men imposing their own fancies as Oraculous Visions upon us of whom how can we know that they were inspired seeing they say no such things of themselves not those especially of the New-Testament besides the many appearing contradictions with other humane infirmities seeming unto Criticks ever and anon to occurre in them and why might not illiterate men fail as well as c. With much more of the same nature and importance unto all which I shall need to say nothing but that of Job Vain man would be wise but is like to the wild Asse's Colt Never is the folly of men more eminently display'd than when confidence of their wisdom makes them bold and daring I doubt not but our Author thought that he had so acquitted himself in this passage as that his Readers must need resolve to quit the Scripture and turn Papists but there is an evident gulf between these Reasonings and Popery whereunto they will certainly carry any that shall give way to their force and efficacy This is no other but down right Atheism This the supplying of men with cavils against the Scripture its Power and Authority do directly lead unto Our Authour would have men to believe these suggestions at least so farr as not to seek for rest and satisfaction in the Scriptures or he would not If he would not to what end doth he mention them and sport himself in shewing the luxuriancy of his wit and fancy in cavilling at the Word of God Is not this a ready way to make men Atheists if only by inducing them to an imitation of that which
Obedience of Faith much less to his assertion That Christians walk by Faith and not by Sight seeing that without it we can do neither the one nor the other For I can neither submit to the truth of things to be believed nor live upon them or according unto them unless I understand the Propositions wherein they are expressed which is the work we assign to Reason For those who would resolve their Faith into Reason we confess that they overthrow not only Faith but Reason it self there being nothing more irrational than that belief should be the product of Reason being properly an assent resolved into Authority which if Divine is so also I shall then desire no more of our Author nor his Readers as to this Section but only this that they would believe that no Protestant is at all concerned in it and so I shall not further interpose as to any contentment they may find in its review or perusal CHAP. IX Jews Objections THe title of this Third Chapter is that No Religion or Sect or Way hath any advantage over another nor all of them over Popery To this we excepted before in general that that way which hath the truth with it hath in that wherein it hath the truth the advantage against all others Truth turns the scales in this business wherever and with whomsoever be found and if it lie in any way distant from Popery it gives all the advantage against it that need be desired And with this only enquiry With whom the Truth abides is this disquisition What wayes in Religion have advantage against others to be resolved But this course and procedure for some reasons which he knows and we may easily guess at our Author liked not and it it is now too late for us to walk in any path but what he has trodden before us though it seem rather a maze then a way for Travellers to walk in that would all pass on in their Journey His first Section is entituled Light and Spirit the pretence whereof he treats after his manner and cashiers from giving any such advantage as is inquired after But neither yet are we arrived to any concernment of Protestants That which they plead as their advantage is not the empty names of Light and Spirit but the truth of Christ revealed in the Scripture I know there are not a few who have impertinently used these good words and Scripture-expressions which yet ought no more to be scoffed at by others then abused by them But that any have made the plea here pretended as to their settlement in Religion I know not The truth is if they have it is no other upon the matter but what our Author cals them unto to a naked Credo he would reduce them and that differs only from what seems to be the mind of them that plead Light and Spirit that he would have them resolve their faith irrationally into the Authority of the Church they pretend to do it into the Scripture But what he aimes to bring men unto he justifies from the examples of Christians in antient times who had to deal with Jews and Pagans whose disputes were rational and weighty and pusled the wisest of the Clergy to answer So that after all their ratiocination ended whether it sufficed or no they still concluded with this one word Credo which in Logick and Philosophy was a weak answer but in Religion the best and only one to be made What could be spoken more untruely more contumeliously or more to the reproach of Christian Religion I cannot imagine It 's true indeed that as to the resolution satisfaction and settlement of their own souls Christians alwayes built their faith and resolved it into the Authority o◠God in his word but that they opposed their naked Credo to the disputes of Jews or Pagans or rested in that for a solution of their objections is heavenly-wide as far from truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wonder any man who hath ever seen or almost heard of the Disputes and Discourses of Justin Martyr Clemens Alexandrinus Origen Theophilus Antiochenus Athenagoras Tertullian Lactantius Chrysostom Austin Theodoret and innumerable others proving the faith of the Christian Religion against the Jews from Scripture and the reasonableness of it against the Pagans with the folly and foppery of theirs could on any account be induced to cast out such a reproach against them But it seems Jacta est alea and we must go on and therefore to carry on the design of bringing us all to a naked Credo resolv'd into the Authority of the present Church a thing never heard of spoken of nor that it appears dreamed of by any of the ancient Christians The objections of the Jews against the Christian Religion are brought on the stage and an enquiry made how they can be satisfactorily answered His words are Pag. 142. In any age of the Christian-Church a Jew might say thus to the Christians then living Your Lord and Master was born a Jew and under the jurisdiction of the High Priests these he opposed and taught a Religion contrary to Moses otherwise how comes there to be a faction but how could he justly do it no humane Power is of force against God's who spak◠as you also grant by Moses and the Prophets and Divine Power it could not be for God is not contrary to himself And although your Lord might say as indeed he did that Moses spake of him as of a Prophet to come greater then himself yet Who shall judge that such a thing was meant of his person For suice that Prophet is neither specifyed by his name nor characteristical properties well said Jew who could say it was he more then any other to come And if there were a greater to come then Moses were surely born a Jew he would being come into the world rather exalt that Law to more ample glory then diminish it And if you will further contest that such a Prophet was to abrogate the first Law and bring in a new one Who shall judge in this case the whole Church of the Hebrews who never dreamed of any such thing or one member thereof who was born a subject to their judgments This saith he is the great Occumenical difficulty and he that in any age of Christianity could either answer it or find any bulwark to set against it so that it should do no harm would easily either salve or prevent all other difficulties c. The difficulty as is evident lay in this That the Authority and Judgment of the whole Church of the Hebrews lay against Christ and the Gospel That Church when Christ conversed on earth was a true Church of God the only Church on earth and had been so for 2000 years without interruption in its self without competition from any other It had its High Priest confessedly instituted by God himself in an orderly succession to those dayes The interpretation of Scripture it pretended was trusted with
be made a Topick for these ends and purposes that is that indeed that is of no use in Religion The trouble and comfort of it are by a due mixture so allaid as to their proper qualities that they can have no operation upon the minds of men to sway them one way or other Had some of our Forefathers been so far illuminated all things had not been at the state wherein they are at this day in the Papacy but it may be much more is not to be expected from it and therefore it may now otherwise be treated than it was yerst-while when it was made the sum and substance of Religion However the time will come when this Platonical Signet that hath no colour from Scripture but is opposite to the clear testimonies of it repugnant to the grace truth and mercy of God destructive to the mediation of Christ useless to the souls of men serving only to beget false fears in some few but desperate presumptions from the thoughts of an after-reserve and second venture after this life is ended in the most abused to innumerable other Superstitions utterly unknown to the first Churches and the Orthodox Bishops of them having by various means and degrees crept into the Roman-Church which shall be laid open if called for shall be utterly exterminated out of the confines and limits of the Church of God In the mean time I heartily beg of our Romanists that they would no more endeavour to cast men into real scorching consuming fire for refusing to believe that which is only imaginary and phantastical CHAP. XXII Pope SECT 29. IT is not because the Pope is forgotten all this while that he is there placed in the rear after Images Saints and Purgatory It is plain that he hath been born in mind all along yea and so much mentioned that a man would wonder how he comes to have a special Paragraph here alloted to him The whole book seems to be all-Pope from the very beginning as to the main design of it and now to meet Pope by himself again in the end is somewhat unexpected But I suppose our Author thinks he can never say enough of him Therefore lest any thing fit to be insisted on should have escaped him in his former discourses he hath designed this Section to gather up the Paralipomena or ornaments he had forgotten before to set him forth withall And indeed if the Pope be the man he talks of in this Section I must acknowledge he hath had much wrong done him in the world He is one it seems that we are beholding unto for all we have that is worth any thing particularly for the Gospel which was originally from him for Kingly Authority and his Crown land with all the honour and power in the Kingdom One that we had not had any thing left us at this day either of Truth or Unity humanely speaking had not he been set over us One in whom Christ hath no lesse shewen his Divinity and Power than in himself in whom he is more miraculous then he was in his own person One that by the only Authority of his place and person defended Christ's being God against all the world without which humanely speaking Christ had not been taken for any such person as he is believed this day So as not only we but Christ himself is beholding to him that any body believes him to be God Now truly if things stand thus with him I think it is hightime for us to leave our Protestancy and to betake our selves to the Irish mans Creed That if Christ had not been Christ when he was Christ St. Patrick the Pope would have been Christ. Nay as he is having the hard fate to come into the World so many ages after the Ascension of Christ into heaven I know not what is left for Christ to be or do The Scripture tells us that the Gospel is Christ's originally from him now we are told It is the Popes originally from him That informes us that by Him the wisdom of God Kings Reign and Princes execute Judgement now we are taught That Kingly Authority with his Crown-land is from the Pope That instructs us to expect the preservation of Faith and Truth in the world from Christ alone the establishment of his Throne and Kingdom for ever and ever His building guidance and protection of his Church but we are now taught that for all these things we are beholding to the Pope who by his only Authority keeps up the faith of the Deity of Christ who surely is much ingaged to him that he takes it not to himself Besides what he is for our better information that we may judge aright concerning him we may consider also what he doth and hath been doing it seems a long time He is one that hath never been known to let fall the least word of passion against any nor move any engine for revenge one whose whole life and study is to defend innocence c. That by his general Councels all held under and by him especially that of Nice hath done more good than can be expressed Careful and more than humanely happy in all ages in reconciling Christian Princes c. One who let men talk what they will if he be not an unerring guide in matters of Religion and Faith all is lost But how shall we come to know and be assured of all this Other men as our Author knows and complains speak other things of him Is it meet that in so doubtful and questionable a business and of so great importance to be known we should believe a stranger upon his word and that against the vehement affirmations at least of so many to the contrary The Scripture speaks never a word that we can find of him nor once mentions him at all The antient Stories of the Church are utterly silent of him as for any such person as he is here described speaking of the Bishop of Rome as of other Bishops in those dayes many of the Stories of after-ages give us quite another Character of him both as to his personal qualifications and imployment I mean of the greatest part of the series of men going under that name In stead of Peace-making and Reconciliation they tell us of fierce and cruel warrs stirred up and mannaged by them of the ruine of Kings and Kingdoms by their means and instead of the meekness pretended their breathing out threatnings against men that adore them not persecuting them with Fire and Sword to the utter depopulation of some Countreys and the defiling of the most of Europe with bloudy cruelties What course shall we take in the contest of assertions that we may be able to make a right Judgment concerning him I know no better than this a little to examine apart the particulars of his Excellency as they are given us by our Author especially the most eminent of them and weigh whether they are given in according to truth or no. The first that
we mentioned was That the Gospel was originally from him and to him we are beholding for it This we cannot readily receive it is certainly untrue and fearfully blasphemous to boot The Gospel was originally from Christ and to him alone are we beholding for it as hath been before declared Another is That Kingly Authority amongst us and his Crown-Land is from him This is false and seditious Kingly Authority in General is from God and by his Providence was it established in this Land before the Pope had any thing to do here nor doth it lean in the least on his warranty but hath been supported without the Papacy and against all its Oppositions which have not been a few A third is that humanely speaking had not he been set over us we had not had this day either Truth or Unity I know not well what you mean by humanely speaking but I am sure so to blaspheme the care and love of Christ to his Church and the sufficiency of his Word and promised Spirit to preserve Truth in the World without the Pope whose aid in this work he never once thought of requested appointed is if not inhumane and barbarous yet bold and presumptuous That Christ hath no less shewed his Divinity in him then in his own person is an expression of the same nature or of a more dreadful if possible it may be I speak seriously I do not think this is the way to make men in love with the Pope No sooner is such a word spoken but immediately the wicked beastial lives the ignorance Atheisms and horrid ends of many of them present themselves to the thoughts of men and a tremor comes over their hearts to hear men open their mouths with such blasphemies as to affirm that the Lord Christ did as much manifest his Divinity and Power in such Beasts as in his own Person Yea that he is more miraculous in him then he was in himself What proof Sir is there of this Where is the Scripture where the Antiquity where the Reason for it We tell you truly we cannot believe such monstrous figments upon their bare affirmation Yea but this is not all Christ is beholding to him for all the faith of his Deity that is in the world Why so Why by the only Authority of his place and person he defended it When When it was opposed by the Arrians and he called his Council of Nice where he condemned them Who would not be sick of such trifles Is it possible that any man in his right wits should talk at such a rate Consult the writings of those dayes of Alexander of Alexandria of Athanasius Gregory Basil Chrysostom Austine who not Go over the Volumes of the Councils of those dayes if he can once find the Authority of the Pope of Rome and his Person pleaded as the Pillar of the Faith of Christs Diety or as any argument for the proof of it let him triumph in his Discovery Vain man that dares to make these flourishes when he knows how those antient Christian Hero's of those dayes mightily proved the Deity of Christ from the Scriptures and confounded their Adversaries with their Testimonies both in their Councils Disputes and Writings which remain to this day Was not the Scripture accounted and pleaded by them all as the Bulwark of this Truth and did not some of them Athanasius for instance do and suffer for the maintaining of it more then all the Bishops of Rome in those dayes or since and what a triffling is it to tell us of the Popes Council at Nice As though we did not know who called that Council who praesided in it who bare the weight of the business of it of whom none were Popes nor any sent by Popes nay as if we did not know that there was then no such Pope in the world as he about whom we contend Indeed it is not candid and ingenious for a man to talk of these things in this manner The like must be said of the six first Councils mentioned by him in some of which the power of the Bishop of Rome was expresly limitted as in that of Nice and that of Chalcedon and in the others though he was ready enough to pretend to more yet he had no more power then the Bishops of other Cities that had a mind to be called Patriarcks We do not then as yet see any reason to change our former thoughts of the Pope for any thing here offered by our Author and we cannot but be farr enough from taking up his if they be those which he hath in this discourse expressed they being all of them Erroneous the most of them Blasphemous But yet if we are not pleased with what he is we may be pleased with what he does being so excellent a well accomplished person as he is for he is one that was never known to let fall a word of passion That for casting off his Authority should procure thousands to be slain and burned without stirring up any Engine of Revenge these are somewhat strange stories Our Author grievously complains of uncivil carriage toward the Pope in England in all sorts Men Women and Children For my part I justifie no reviling accusation in any against any whatever but yet I must tell him that if he thinks to reclaim men from their hard thoughts of him that is not of the person of this or that Pope but of the office as by them managed it must not be by telling him he is a fine accomplisht Gentleman that he is a Prince a Stranger a Great way off whom it is uncivil and unmannerly to speak so hardly of but labour to shew that it is not his principle to impose upon the consciences of men his apprehensions in the things of God that he is not the great proclaimer of many false Opinions Heresies and Superstitions and that with a pretence of an Authority to make them receive them whether they will or no that he hath not caused many of their forefathers to be burned to death for not submitting to his dictates nor would do so to them had he them once absolutely in his Power that he hath never given away this Kingdom to strangers and cursed the lawful Princes of it that he pleads not a Soveraignty over them and their Governors inconsistent with the Laws of God and the Land Haec cedo â—dmoveant templis farre litabo For whilst the greatest part of men amongst us do look upon him as the Antichrist foretold in the Scripture guilty of the bloud of innumerable Martyrs and Witnesses of the truth of Christ Others who think not so hardly of him yet confess he is so like him that by the marks given of Antichrist he is the likeliest Person on the earth to be apprehended on suspition all of them think that if he could get them into his Power which he endeavours continually he would burn them to ashes and that in the mean time he is the corrupt Fountain