miraculous signs of their Apostolical Office And if they had not had such Assurance themselves and could not have given proof to others of their mission there would have been a defect in the first promulgation of the Gospel and such as could not afterwards have been amended That which at first had been delivered with uncertainty would with greater uncertainty have been conveighed down to after Ages and Men who in process of time graft error upon certain Truth would much more have grafted error upon uncertain Opinion Ever since the Apostles times there has been True Faith and the Profession of it in the Catholick Church And it will be so till Faith shall expire and Men shall see him on whom they before believ'd For a Church cannot subsist without the Fundamentals of Christianity And Christ hath Sealed this Truth with his promise that there shall be a Church as long as this World continues * S. Mat. 28. 20. I mean by a Church a visible Society of Christians both Ministers and People for publick Worship on Earth cannot be invisible But the True Faith and the Profession of it is not fixed to any place or to any succession of Men in it God's Providence has written the contrary in the very Ashes of the Seven Churches of the lesser Asia Neither is any particular Church though so far infallible in Fundamentals as to be preserved from actual error an infallible Rule to all other Christians If they follow the Doctrine of it they erre not because it is true but if they follow that Church as an unerring Guide or Canon they mistake in the Rule and Motive of their Faith For that particular Church which Teacheth Truth might possibly have err'd and the Church which erres might have shined with the True Light But the whole Church cannot erre in any Age for then the very being of a Church would cease Neither doth it hence follow that the Faith of the Roman Church when Luther arose was the only true and certain Doctrine For that Church was not then the only visible Church on Earth The Greek Church for instance sake was then more visible than now it is and more Orthodox The Rich Papacy having much prevailed upon the necessities of it by Arguments guilded with Interest That Church did not erre in Fundamental Points the Article of the Procession of the Holy Ghost from the Father by the Son which the Romans accuse of Heresie being easily acquitted of it if Men agreeing in the sense forbear contention about the Phrases Besides if our Fore-Fathers under the Papacy embraced the True Faith we have it still the Faith not being removed but the Corruption Their Question therefore Where was your Religion before Luther is not more pertinent amongst Disputers than this amongst Husbandmen Where was the Corn before it was weeded We have seen that necessary Faith is perpetual and it is as Prop. II manifest that wheresoever God requireth the belief of it he vouchsafeth sufficient means for information and unerring Assent Of all he does not require this belief for to all the Gospel is not preached and where it is preached there are Infants and Persons of Age so distempered in Mind as to remain unavoidably Children in understanding And though thâ— same sum of Doctrines is generally necessary to Salvation yet the Creed of all men is not of equal length seing they have unequal capacities But wheresoever there is a particular Society of Men who call themselves a Church yet erre actually in the necessary Articles of the Faith it is certain they were not forced into that error for want of external means For the Just Judge of the World would never have required Unity in the Faith upon pain of his Eternal displeasure if he had not given to Men Power sufficient for such Unity No Tyranâ— on Earth has been guilty of such undisguised injustice as that is which maketh a Law for the punishment of the Blind because they miss their way The Articles of Christian Religion come not to the Mind by natural reason but by Faith and Faith comes by hearing or reading and where these means are not offered a Man is rather an Ignorant Person then an Unbeliever Wherefore our Saviour told the perverse Jews * Joh. 15. 22 23. that if the Messiah had never been revealed to them they had not been answerable for the Sin of Infidelity But that since he was come to them and by them despised their Infidelity was blackned with great aggravation The means then are sufficient wheresoever the end Prop. III. is absolutely required but whatsoever those means are the Act of Assent is to be utlimately resolved into each Mans Personal reason For no Man can believe or assent but upon some ground or motive which appears credible to him He could not believe unless he had some reason or other why he believed When all is done said Mr. Thorndike * To the Reader of the Dis of Govern of Churches Men must and will be Judges for themselves I do not quote the saying because it is extraordinary but because that Learned Man said it who was careful to pay to Authority its minutest dues If a man believe upon Authority he hath a farther reason for the believing of it He is not willing to take Pains in examining that which is proposed to him or he thinks himself of less Ability in understanding then those from whom he borrows his Light If he desireth another to judge for him his choice is determined by the Opinion he hath conceived of him Every Man has his reason though it be a weak one and such as cannot justify it self or him Something at last turns the Ballance though it be but a Feather This the Romanists own as well as the Reformed till it toucheth them in the case of a new Convert To induce a Man of another particular Church to embrace their Communion they submit these weighty points to his private Judgement What is a True Church and which are the marks of it What is the Roman Church And whither the marks of the True Church do only belong unto the Roman What Men or what Books spâ—â—k the sense of that Church They tell us †R. H. Guide in Controv. in Pref. p. 3. That the Light of a Man 's own reason first serves him so far as to the discovery of a Guide Also that in this discovery the Divine Providence hath left it so clear and evident that a sincere and unbyassed quest cannot miscarry But when once this Guide is found ouâ— the Man is afterwards for all other things that are prescribed by this Guide to subject and resign his reason As if it were not as difficult to judge of such a Guide as of his direction It seems the Roman Church is like a Cave into which a Man has Light enough to enter but when once he is entred he is in thick Darkness But how subservient soever our reason may be
their Tombs the blessed Martyrs joyned their Supplications with them by Praying to God to afford them the benefit of their Prayers and that their Petitions might succeed the better for the sake of their requests put up in conjunction with their own The same account may be given of St. Basils words in his Oâ—aâ—â—on on the forty Martyrs He that is in distress flies to them and Baâ—il Hom. 20. in 40. Mart. he that is in Prosperity runs to them the one that he may have his condition changed the other that he may have his continued but now to fly and to run unto them signifies no more then to fly and run to the Churches and â—omb where they lie interr'd for so it follows here a Woman Praying for her Son is heard and here let us together with those Marâ—yrs pour forth our Prayers Supposing it's likely as was mentioned before that the Marâ—yrs Souls were continually about their Tombs and Prayed for all that came thither to Pray for themselves the Father exhorts Christians to go thither not to Pray to them but to joyn with them in Prayer unto God 6. They tell us of many miracles wrought by God upon addresses made to Saints and in this they triumph as an undeniable proof that God approves of such addresses God heareth not Sinners neither will he give his Glory to another and therefore were Prayers made to Saints a sin of that sacrilegious nature as to rob God of his Honour 't is not to be thought that he 'd give suchcountenance to them against himself as to Crown them with success To this it may be answered It 's certain that at first God was pleased upon the Prayers of Christians put up to himself to work many miracles for the Confirmation of the Faith but that any were wrought in answer to such Prayers that at those places were in after Ages made to the Martyrs is very uncertain August de Civit Dei l. 22. c. 8. and much to be suspected St. Austin names but two instances of this kind that I have met withal and at the same time he mentions them blasts their credit by telling us he had no undoubted Authority for the Truth of them St. Chrysostom not only declares that miracles in his time were ceased but hath wrot a Discourse on purpose â—o give us the reasons why they are so so that all the miracles the Church of Rome pretends to on this account are either delusions of Satan which God sometimes permits him to work for the Tryal of his people or else Cheats and Impostures performed by cunning Men of their own to wheedle and impose on the easie and credulous Vulgar V. That there is full and evident proof in Scripture against it IF that general rule of St. Austin's be allowed off that God is so to be Worship'd that is as to all the Aug. de consen Evang. l. 1. c. 18 Essential parts of it as he himself has commanded to be Worship'd then all those places of the Scripture that command us to direct our Prayers only to God and only in the Name and Mediation of Jesus Christ do with equal force forbid us to direct our Prayers to any other object or to use any other Name and Mediation Now Texts to this purpose are inumerable Oh thou that hearest Prayers unto thee shall all Flesh Psalm 65. 2 come Call upon me in the time of trouble and I will deliver Psalm 50. 15 thee Come unto me all ye that labour and are heavy laden and Matt. 11. 28 I will give you rest Whatsoever ye shall ask the Father in my name he will John 16. 23. give it you In every thing by Prayer and supplication with Thanksgiving Phil. 4. 6. let your requests be made known unto God If any of you lack Wisâ—om let him ask it of God who Jam. 1. 5. gives to all Men liberally c. How shall they call on him in whom they have not believed Rom. 10. 14. Now if none but God is to be believed in none but God is to be called upon These are very plain and convincing and no others need to be produced but because the Romish Authors have been practising upon some others endeavouring to obscure and weaken their evidence which are yet no less clear and full I shall bring them forth also and not only wip off the dust that has been cast upon thèm but restore them to their own natural sense and Prespicuity They are chiefly these Four The First is Luke 11. 2. When ye Pray say Our Father which art in Heaven c. For thine is the Kingdom the Power and the Glory for ever and ever Now the meaning of this precept must be one or both these two things either that we should use this form of words when we Pray or that we should compose all our Prayers after this pattern take which we will in either sense they oblidge us to direct all our Prayers to our Heavenly Father whose is the Kingdom Power and Glory whensoever we repeat this form of Prayer we address to God as the Object saying Our Father and if no Prayer is to be made but after this pattern then still it follows that no other ought to be the Object of them but he who is Our Heavenly Father 'T is generally concluded on all sides that in this absolute and perfect form of our Lord's Prayer is contained a Summary of what ever ought to be the subject matter of a Christians Prayer now since every Petition in it is directed immediately to God our Heavenly Father it follows that when ever we Pray we are not only to Pray for no other things but these blessings but also to begg them of no other Beeing but him But to put by the force of the Argument taken from this command of our Lord's When ye Pray say or Spenc. Script mistaken by Protest p. 57. after this manner Pray ye the Romanists tells us that 't is true we are to imitate this Prayer of Christ's in composing our own as to it's brevity and compendiousness as to the subject matter of it as to the the Catholickness of its Spirit oblidging us to Pray for others at the same time when we Pray for our selves saying Our Father but not as to the Object to whom our Prayers are to be addrest for then by the same Argument we may exclude the Second and Third Persons in the Blessed Trinity as well as Angels and Saints to this it 's no hard matter to give an answer And 1. It must be confest that the word Father in this Prayer is to be mean'd chiefly though not solely of the first person in the Sacred Trinity he being the Root and Fountain of the Deity and the prime Original of all our happiness may in special be called upon by us so far as is consistent with our acknowledgment of the equal Divinity of the other Two Persons for though
the same church notwithstanding these Disputes because it is a very dangerous thing to leave it but they are more beholden to the Inquisition then to infallibility for this Unity 2. How do these Divisions and Heresies which disturb the Church prove that no man can be certain of his Religion If we can certainly know what the sense of Scripture is notwithstanding there are many different Opinions about it then the diversity of Opinions is no Argument against us if we cannot be certain of any thing which others deny dispute or doubt of then how can any Papist be certain that his Church is infallible For all the rest of the Christian Church deny this and scorn their Pretensions to it I may indeed safely acquiesce in the Determinations of an infallible Judge whom I am infallibly assured to be infallible how many contrary Opinions soever there are in the World But when infallibility it self is the matter of the dispute and I have no infallible way to know whither there be any such thing or where this infallibility is seated if diversity of Opinions be an Argument against the certainty of any thing which I am not and cannot be infallibly assured of then it is a certain demonstration against infallibility it self Unless we will take the Church of Romes word for her own infallibility we cannot have the Decision of an infallible Judge in this matter for she will allow no other infallible Judge but her self and yet this is so absurd a way that it supposes that we believe and that we dis-believe the same thing at the same time For unless we before-hand believe the Church to be infallible her saying so is no infallible proof that she is infallible and yet the very demand of a proof supposes that we are not certain of it that we doubt of it or dis-believe it When we ask the Church whither she be infallible it supposes that we are not certain of it otherwise we should need no proof and when we believe the Church to be infallible because she sayes so it supposes that we did before-hand believe that she is infallible otherwise her saying so is no proof The greatest Champions for the Church of Rome never pretended that they could produce any infallible proofâ— which is the true Church Cardinal Bellarmine attempts no more then to alledge some Motives of Credibility to make the thing probable and to incline Men to believe it and yet it is impossible we can be more certain of the Infallibility of the Church then we are that it is a true Church and if a Papist have only some motives of Credibility to believe the Church of Rome to be a true Church he can have no greater probabilities that it is an infallible Church Now not to take notice what a tottering Foundation some high probabilities though they amounted to a moral assurance is for the belief of infallibility which is to put more in the Conclusion then there is in the Premises The only use I shall make of it at present is this That we can at least be as certain of the meaning of Scripture as the Papists are that their Church is infallible for they can be no more infallibly assured of this then we are of our interpretations of Scripture and therefore if the diversity of Opinions about the sense of Scriptures proves that we cannot be certain what the true sense of it is the same Argument proves that they cannot be certain that their Church is infallible because this is not only doubted but absolutly denied by the greatest part of the Christian World and was never thought of by the best and purest Ages of it So this Argument proves too much and recoils upon themselves like a Gun which is overcharged and if for their own sakes they will grant that we may be certain of some things which are as confidently denied and disputed by others then the diversity of Opinions in the Church is no Argument that we cannot be certain of our Religion but only teacheth us greater caution and diligence and Honesty in our inquiries after Truth 3. These Divisions and Heresies that are in the Christian Church are no better Argument against the truth and certainty of our Religion then the diversities of Religions that are in the World are against the truth of Christianity The whole World is far enough from being Christian great part of it are Jews or Pagans or Mahumetanes still and this is as good an Argument to prove the uncertainty of all Religions as the different Parties and Professions of Christians are to prove that we cannot be certain what the true Christian Church nor what true Christianity is The Gospel of our Saviour was not designed to offer any force or violence to mens Faith or understanding no more then to their wills Were there such an irresistible and compulsory Evidence in the Gospel that wherever it was Preach'd it should be impossible for any man though never so wicked and ill disposed to continue an Infidel or to prove a Heretick Faith would be no greater a Vertue then forc'd Obedience and Compliance is The Gospel has Evidence enough to Convince honest Minds and is plain enough to be understood by those who are honest and teachable and therefore has its Effects upon those who are Curable which is all that it was designed for Those who will not beleive may continue Infidels and those who will not understand may fall into Errours and believe a Lye and yet there is Evidence enough to Convince and Plainness enough to Instruct well disposed minds and certainty enough in each to be the foundation of a Divine Faith The sum is this Though the Instructions of the Church are a very good means for the understanding of the sense of Scripture yet they are not the only means the Holy Scripture is a very intelligible Book in such matters as are absolutly necessary to Salvation and could we suppose that a man who never heard of a Church should have the use of the Bible in a Language which he understood by a diligent reading of it he might understand enough to be saved 2. If by Church is mean'd any Particular Church as suppose the Roman Catholick Church or the Church of the present Age it is absolutely false to say that the Church in this sense is alwayes a sure and safe means of understanding the Scripture What has been Universally believed by all Christian Churches in all Ages or at least by all Churches of the first and purest Ages of Christianity which were nearest the times of the Apostles and might be presumed best to understand the sense of the Apostles in the great Articles of our Faith is a very safe Rule for the interpretation of Scripture and the general Practice of those Primitive Apostolick Churches in matters of Government and Discipline before they were corrupted by worldly Ambition and secular Interest is a very safe Rule for our Practice also and this is the
they are sure they are great Truths by vertue of Infallibility which is one of the Miracles of Rome which can change the nature of things Fowlis hist Preface p. 1. which may be true in England and the quite contrary at Rome as Father Cotton and other Jesuites affirmed at Paris For it 's plain to all impartial judgements that their Doctrine of Purgatory Transubstantiation and the like are not to be found in the Scriptures are utterly unknown to the truely ancient Fathers and the eldest and purest times of Christianity and contrary to the reason of mankind They may as well tell us that the City of Rome was never sackt and spoil'd because some Flatterers humour'd her Pride and arrogance calling her Vrbs aeterna immobile saxum Grot in Apoc. c. 17. the immortal city and impregnable Rock as that these gross errors never invaded and ruin'd the Christian faith because of the fine name of Infallibility which they arrogate to themselves And may as well put out our eyes and then bid us see if we can discover any errours in the Romish Church And St. Peter's being at Rome proves no more that he left Infallibility behind him then consecrated clouts sent from Rome that the Infant that wears them shall ever after be a firm defender of the Romish Faith 4. This Question will serve any Heresies or errours that have got some Antiquity on their side against a Reformation If it be true in this case 't is so in all others and then what a shelter have they provided for all Heresies if they chance to live long to be safe and secure in and escape correction And there are many errours contemporary with Christianity it self in its first plantation in the World at least followed it very close at the heels such were the Ancient Gnosticks the Carpocrations or Ebionites the spawn of Magus and others who can plead great Antiquity on their side and as properly ask any Reformer of their Heresies Where was his Religion before such a time as the inconstant World began to favour his new Faith and Innovation And so Errours once superinduced upon the Truth will become by Age Truth it self and are never to be mended for fear of this pert Question and charge of Innovation And it 's plain that new and old are but uncertain Characters to judge of Truth and Falshood by there being sometimes a new Truth that is lately discovered to be so but really old and an old errour kept up a long time by force or art and walking in the garb of Truth but truly new having come in after the Truth it vies with Time like a River many times bringing down Straw and Trash leaving weightier things behind which when they come to be retriev'd are called new Fashions and Inventions When Abraham restored the true Worship of GOD and stript it of Idolatry and Superstition the Chaldean Priests whose Power and Interest was shaken by it were very brisk and ready to charge this pious and mighty Man from the East with Novelty and Singularity in his Religion the false service of GOD in Isaiah 41. 2. these Countries being then ancient and almost universal though the Patriarchs Religion did derive it self from a very ancient stock that of Adams in Paradise kept up by an Enoch and a Noah in single Families when all Flesh had corrupted their wayes and now delivered unto Abraham and now all the Gen. 6. 11. sticklers for a false Religion began to upbraid the Sons and Followers of Abraham's Faith with Novelty and askt them Where was your Religion before the times of Abraham who set up his but yesterday and scorns and uncharitably damns all his Forefathers who of old liv'd beyond the River in our Religion The same Objection might have been cast in the teeth of Moses when he was settlling a Religion delivered to him by GOD in opposition to the Idolatries and false Devotions of the World and to serve his farther designs of providence that he affected Novelty and Singularity that all the World stood against him in this and one of his Disciples afterward was inhumane and uncharitable in praying Psalm 79. 6. GOD to pour out his indignation upon the Heathen who had not known his Laws And his Successor Joshua might have met Josb 24. 15. with the same fare when he bids his People choose whom they will serve either the Gods beyond the Floud and in Egypt or the Gods of the Amorites Old and great Nations who might have had this Objection in its full strength on their side or the GOD of Abraham and stoutly tells them Let that plausible Argument weigh withthem what it will as for my self and his Family they would serve the LORD And as this Religion might degenerate in descending Ages so any Restorer of it might be set upon by the same frivolous Objection and so it hapned to our Messias and his fore-runner who was to restore all things who when he began to reform the false glosses and corrupt senses which the Scribes and Pharisees had put upon the Law of Moses and cry down their Traditions which made the Commands of GOD of none effect was look'd upon as an Enemy to Moses a Blasphemer of the Law a Prophaner of the Temple and a Changer of all their Religion whose Design was onely to fill up their Law and restore it to its Natural Beauty and Perfection and before Abraham was I am not only in his Divine Nature and designation to his Office but in his Religion also which now he was going to to teach the jew and Gentiâ—e too And Heb. 9. 10. now the times of a general Reformation being come and the Apostles were Preaching this excellent Religion unto all the World Jew and Gentile conspire together in the same Language and call them setters forth of strange Gods and new Acts 24. 14. Acts 28. 22 Heresies Heads and Contrivers of new Sects and Wayes and are whipt for Vagrants and Impostors who would cheat the World out of their old paternal Religions that were entail'd upon them teach them to speak ill of the Gods of their Fathers and Predecessors and to think they all dyed in a false Religion and to embrace a new-fangled Faith of a few illiterate and rambling fellows who had turn'd the World upside down And had this Argument prevail'd then as much as the Romanists do desire it should new we should have had no Christianity among us the Idol-Gods of our Ancestors in this Island their Woodens and Twisters would have prescribed against Christ himself 3. To turn the Question upon them and ask them some others of the like nature Men that are insolent and ever boasting of the Antiquity of their Family and upbraiding others with their obscure Birth and Extraction do many times meet with some cross Questions about the Head and Fountain of their Families which many times proves onely to be a Shepheard or meaner Original made
lay so much stress upon it Bellar. Tom. 2. p. 286. if these are Innovations creept into their Church who was the first Author of them when did he begin in whose Reign and in what place did he live who did oppose him what company believ'd on him and what his new Opinions were as they instance in Arrianism and other Heresies And because they fancy we cannot make all these particulars so absolutely plain therefore they say we have falsely charged the Romish Church with new errours and that their Faith is truly ancient and by an uninterrupted Succession of Infallible Bishops hath been convey'd down from Christ and his Apostles in its full purity to this present Age. To satisfie their curiosity the defenders of the Reformation have done this but suppose they could not have been so particular about the birth of these new Errours or had made some mistakes in the compass of time yet however the charge of Innovation against the Romish Church stands firm and good upon these accounts 1. That Reformation carries not so much a respect to the Errour when it began as to the Errour it self Not whither it be sooner or later but whither it be an errour contrary to the true Christian Faith It may serve some honest purposes to know the who and the when the where and the how and other circumstances of its begining and proceeding but the necessity of Reformation springs from the nature of the Errour which came from the invention of men and not the Authority of Christ And matters not much whither Simon Magus who was contemporary with the Apostles was the first Author of it or Pope Hildebrâ—â—d at so great a distance 'T is enough that we are certain and sure that the Popish Doctrines which we condemn by comparing them with the Scriptures are not Christs and his Apostles have none of their Images or Superscriptions upon them who only had full Authority to make them current and true Articles of Faith They have indeed indeed Christianity among them but like Joseph's coat so dipt in blood so over-laced with Fopperies and undecent Ceremonies and so many new pieces stitch'd to the old Cloath that the old Fathers if alive would scarce know it to be the true Joseph's and would not trouble themselves so much to ask the time when this came to pass as lament the sadness of the change And the Apostles did not so much care to tell the punctual time to the Disciples when Antichrist should discover himself as to make them stand upon their guard to defend that Faith which he would invade where and whensoever he should come or whosoever he was 2. The difficuity of knowing the precise and punctual times when Errours first began In many sorts of Changes or Innovations 't is hard to know the nice time of their beginning but some latitude of Judging is allow'd and why not in things especially relating to Religion Are there not wild Opinions left upon Record among the Pagan Writers whose Authors are either unknown or which are fasely fathered upon others and as hard to be known as the head of Nile Can the nicest Romanist tell us what Rabbi and in what place and age first superinduc'd the several false Glosses and Senses to the Law of Moses yet our Saviour though he knew them well thought it sufficient to tell them that in the beginning it was not so and by comparing the Mosaick Religion it plainly appears they were new additions to the good old way And how many Errours sprung up in times of Christianity of whose Original and other Circumstances both the Romanists and our selves are yet uncertain And how many things of this nature more near our own times are we puzled about and the difficulty of knowing them ariseth principally from this twofold account 1. From the subtilty of the contrivers of Errours Which many times are the cunning and the wise in their Generation which the necessity of their cause requires Truth being strong and Errour nuturally weak and that slie deceiving Spirits lends it his utmost assistance to serve the design Such men know how to disguise new Falshoods in the old habits of Truth to make them look ancient and venerable they feel and know the temper of the age and fit their Opinions to the interest and pleasure of it They prepare their errours to be received by degrees and one part must draw on the other and the whoâ—e must be insâ—â—sibly swallowed down So it hapned in the adoration and invocation of Saints and Images and the whole structure of the Romish Religion which by severall steps and in many ages advanc'd to its mighty bulk The cunning knew the consequences of their own positions how far theâ— would reach which the vulgar eye discern'd not they well foresaw how their Hey and Stuble variety of Phrases and changes of Syllables would at â—ength fire the Foundation of Religion yet being invented at first by the Angelical Doctours and leaders of an Age for fame and reputation sake they their followers first defended them for bare Truths afterwards for Sacred and Fundamental ones and things at first only piously believed soon after have been adopted into a Creed and men of Rashness and Superstition only great in Place and Office have vented opinions whose fatal conclusions they at first we hope did not know yet the cunning many times have hatcht what they left and improv'd it fatally to Religion the greatness of the man whither an Innocent or an Hildebrand gave the errour its first reputation and the cunning of others its strength and argument Many of the great and knowing heads of the World being corrupted unto the Roman side to defend those errours which had got footing in the Church But how can we unlock the secret methods of Rome or describe the wayes and policies by which the mystery of Iniquity works Yet we are sure it 's carried on by the windings and turnings of the Serpent and men that he imploys upon design to ruin truth for when the Apostle describes the sad Apostacies and defections from the Faith they are said to be wrought by men of Skill Eph. 4. 14. and Art who lie in wait to deceive 2 From the Passions and Infirmities of other men These give the false and busie deceiver an easie Victory When Opinions are so contriv'd as to serve the designs of Pride and Covetousness Ambition and Lust and other Vices they easily pass for mighty Truths their Original is not enquir'd into the Judgment is brib'd and they bear the title of ancient and Primitive or what the deceiver pleaseth For these Passions have effeminated the mind made it soft and slugâ—ish and any bold errour shall slip down rather then be at the charge of a farther search and enquiry to know whither these things be so or no. The Roman Religion being so well cut out in its different Doctrines to hit mens Vices and Passions Gaiety or Melancholy Enthusiasm or Fury
it is to no more purpose to shew us the word Tradition in other places of St. Paul's Writings particularly in the third Chapter of the same Epistle v. 6. where by Tradition St Chrysâ—ston understands the Apostles Example which he had given them and so it follows v. 7. For your selves know how you ought to follow us c or it may refer to the commandment he had given them in his former Epistle 4. 11. which the Reader may be pleased to compare with this but cannot with any colour be expounded to signifie any Doctrine of Faith about which the Roman Church now contends with us For it is plain it hath respect to their good manners and orderly living for the information of which we need go no where but to the holy Scriptures wherein we are taught full enough how we ought to walk and please GOD in all things The same may be said of that place 1 Cor. 11. 2. Now I praise you Brethren that you remember me in all things and keep the Traditions or Ordinances as we render it or Precepts as the vulgar Latine it self hath it as I have delivered them unto you For we are so observant of what he hath delivered that we are confident if Saint Paul were now alive and in this Church he would praise us as he doth the Corinthians for keeping the Traditions as be delivered them and on the contrary reprove and condemn the Roman Church for not keeping them as they were first delivered And we have good ground for this confidence there being an instance in that very Chapter which demonstrates our fidelity in preserving the very first Traditions and their unfaithfulness in letting them go For he tells us v. 23. that he had delivered to them what he had received of the Lord and that which he received and delivered was about the whole Communion as you may read there and in the following verses 24 25. in both kinds the Cup as well as the Bread Thus he saith the Lord appointed it and thus he delivered it and this Tradition we keep intire as he received it of the Lord and delivered it to his Church in this Epistle which is a part of the holy Scripture whereas they do not keep it but have broken this Divine Tradition and give the Communion of Christ's Body and Blood otherwise than St. Paul delivered keeping the Cup from the People By which I desire all that love the Lord Jesus in sincerity to judge which Church keeps closest to the Apostolical Tradition foâ— so St. Paul calls this Doctrine of the Communion in both kinds that which he delivered or left as a Tradition with them they that stick to what is unquestionably the Apostolical Doctrine or they that leave it to follow those Doctrines or Presumptions rather which at the best are very dubious and uncertain And farther I desire all that read this Paper to consider whither it be reasonable to think that those Riâ—es which have no Authority in the holy Scripture but were instituted perhaps by the Apostles have been kept pure and uncorrupâ—ed according to their first intention when these sacred Rites for instance the holy Eâ—charist are not preserved intire which are manifestly ordained in the holy Writings And so much may serve for the first thing for it would be too long to explain all the rest of the places of holy Scripâ—ure which they are wont to alledge though the word Tradition be not mentioned in them to give a colour to their present pretences how pertinently may be judged by these places now considered II. Secondly then That Word of God which was once unwritten being now written we acknowledge our selves to be much indebted to the Church of God in all foregoing Ages which hath preserved the Scriptures and delivered them down to us as his Word which we ought to do unto those that shall succeed us as our Church teacheth us in its Twentieth Article where the Church is affirmed to be a Witness and a keeper of holy Writ This Tradition we own it being universal continued uninterrupted and undenied Though in truth this is Tradition in another sense of the word not signifying the Doctrine delivered unto us but the manner and means of its delivery And therefore if any Member of our Church be pressed by those of the Romish Perswasion with this Argument for their present Traditions that Scripture it self is come to us by Tradition let them answer thus Very right it is so and we thank God for it therefore let this be no part of our dispute it being a thing presupposed in all Discourses about Religion a thing agreed among all Christian people that we read the Word of GOD when we read the holy Scriptures Which being delivered to us and accepted by us as his Word we see no necessity of any other Tradition or Doctrine which is not to be found there or cannot be proved from thence for they tell us they are able to make even the men of God wise unto Salvation And if they press you again and say How do you know that some Books are Canonical and others not is it not by a constant Tradition Answer them again in this manner Yes this is true also and would to GOD you would stand to this universal Tradition and receive no other Books but what have been so delivered But know withal that this universal Tradition of the Books of Scripture unto which you have added several Apocryphal Writings which have not been constantly delivered as tâ—â—se we receive is no part of the Tradition or Doctrine delivered That is no Doctrine distinct from the Scriptures but only the instrument or means of conveying that Doctrine unto us In short it is the fidelity of the Church with whom the Canon of Scripture was deposed but is no more a Doctrine not written in the Scripture then the Tradition or delivery of the Code or Book of the Civil Law is any Opinion or Law not written in that Code And we are more assured of the fidelity of the Church herein then the Civilians can be assured of the Faithfulness of their Predecessours in preserving and delivering the Books of their Law to them because these holy Books were alwayes kept with a greater care then any other Books whatsoever and in the acceptance of them also we find there was a great caution used that they might not be deceived all Christians looking upon them to be of such importance that all Religion they thought was concerned in them Of which this is an Argument that they who sought to destroy the Christian Religion in the Primitive times sought nothing more then to destroy the Bible Which they were wont to demand of those who were suspected to be Christians to be delivered up to them that they might burn it And according as men behaved themselves in this trial so they were reputed to be Christians or not Christians And the Traditours as they were called that is they who delivered
Militant in general but in particular for those whose persons and conditions were well known to them on Earth and these are cunningly shufled in by the Romish Doctors as proofs for invocation of them with a design to impose on the unwary vulgar who are supposed not to take notice of the difference but 't is a wonder if they should not for 't is wide enough betwixt their Praying for us and our Praying to them Neither is this the only instance wherein those cunning Sophisters play this game First alter the Nature of the Question and then where they have no Adversary to Triumph in demonstrating the truth of it If the Question be whither the Bishop of Rome be the Supreme head of the Church and has an absolute Jurisdiction and Monarchy over all other Bishops and Churches they shall bring Bellar. de Rom. Pont. l. 2. c. 15. 16. you a number of Testimonies out of both Greek and Latin Fathers to prove St Peter had a Primacy of Honour and Authority If the be Question be whither the Bread and Wine in the Sacrament be Substantially turned into the body Bellar. de Euchar l. 2 and blood of Christ they shall write a whole Volum to prove the Truth and Reality of Christ's presence in it which we own as well as they but after a Spiritual manner not corporally and by the way of Transubstantiation If the Question be about Purgatory a place prepared for the Purification of those Souls that depart hence not quite cleansed they shall alledge you Fathers and those St. Ambr. Hil. Orig. Hierom. c. not a few of unquestionable name to prove the utter Consumption of all things by Fire at the end of the World So here when the Question is whither we ought to Pray to Saints departed they bring innumerable Fathers to prove that the Saints departed do Pray for us hence we hear of that of St. Ignatius My spirit salutes you not only Epist ad Tral now but also when I enjoy God and of St. Chrysostom in his Oration to those that were to be Baptized Remember me when that Kingdom receives you 4. They produce the sayings and practices of some few in the Church for the general and allowed Doctrine and Practice of the whole Church If the story should be true that Justina a Christian Virgin did in great distress jointly supplicate the blessed Virgin with God and Christ does it follow that it was the practice of all to do so It cannot be denied but that many of the Fathers let slip in the heat of their Affection and Oration many unwary speeches to this purpose and that many otherwise good Men were guilty of this excess of Devotion to the Martyrs the many miracles God was pleased to work at the Memorials of the Martyrs for the Honour and Confirmation of the Faith reasonably begat a custom amongst Christians to resort to those places and there to offer their Prayers to God and thinking it may be they could not easily honour those too much whom God was pleased after so wonderful a manner to declare his esteem of from Praying to God at their Tombs they began to Pray to them themselves But now We are to distinguish betwixt the speeches of some particular Fathers and the general Doctrine of the Church betwixt what they express in Rhetorical strains to move affection and what they lay down in plain terms to inform the judgement betwixt what comes from them in the heat of their Discourses and popular Orations and what in cool and deliberate debates they set down for the truth of Christ it 's generally confest that the Fathers of times hyperbolize particularly S. Chrysostom and we must not take their flights of Fancy for the Doctrine of the Church We are to distinguish also betwixt what the Church did teach and allow and what she only tolerated and was forced to bear with the Bishops and Governours of the Church being many times engaged in weightier mattersin defending the Christian cause again Heathens and Hereticks were not alwayes at leisure to reform abuses and irregular practices but were forced too often to connive at those Faults which they had not time and opportunity to redress St. Austine complains much of this piece S. Aust de morib Eccles c. 31. tom 1 Epis 119. ad Janu. approbare non possum liberius improbare non andeo of superstition in his dayes that it had got such an head that the good Father wanted power to give a check to it I can no way allow them sayes he and yet I dare not freely reprove them lest I either offend some good Men or provocke some turbulenâ— spirits 5. They cite the practice of the Ancients Praying to God that for the Intercession of those Holy Men that had died in the Lord he would grant them their requests as a good proof for direct Praying to them The Ancients generally believing that the Saints and Martyrs in the future state did continually Pray to God in behalf of the Church Militant on Earth and some that their Souls were present at their Shrines and Tombs and did joyn their Intercessions with those Prayers of the Christians that were there offered up to God were wont in their addresses to mention the Martyrs and to beg the effects of their Intercessions that God would be moved by their supplications as well as their own to grant a supply of their wants and necessities but this is no more Praying to them then Moses may be said to Pray to Abraham Isaac and Jacob when he besought God to remember them in behalf of the People of Israel then we may be said to Pray for help to that part of the Church of Christ that is at a great distance from us when we desire God to hear the Prayers of his Church Catholick disperst throughout the whole World in the behalf of all Christian people that in all places call upon him Thus it 's said by the Historian that the Emperor Theodâ—sius Ruâ—â—in Hist l. 2. c. 33. when Eugeniâ— and his Complâ—ces raised that dangerous Rebellion against him repaired With his Clergy and Laity to the Oraâ—ories and Chapples and Sanctorum intercessione there lyâ—â—g Prostrate before the Tombs and Monuments of the Aposties and Marâ—yrs begged aâ—d and succour by intercession of the Saints He did not pray to any Saintâ—r Saints he did not beg help of them but supposing they Prayed with him and for him he prayed unto God that he would send him help for the sake of their Inâ—eâ—cession in his behalf This is also the meaning of those expressions in St. Austin that They ought to commend themselves to the Prayers of the Martyrs and frequent Aug. de Cur. promort c. 4. their tombs with a Religious Solemnity that they may become partakers of their Meâ—its and be helpt by their Prayers that is not by praying to them bâ—â— holding as was then commonly believed that when Christians came to
Power or Design it 's no wonder it did prevail in a sly and silent manner interest having put out their eyes this Kingdom came not with observation and the approaches of the Enemy in the night of Ignorance viz. the darkness that could be felt of the ninth tenth and eleventh century when all good Learning and Manners too were fast asleep the time when many of the new devices of Rome were hammering out and the noise not heard were not discovered till they had taken possession and then by vertue of Power and great Names defended their Title And their own Writers confess that many of the great Guardians of Faith the Popes of Rome were very Vicious and Illiterate persons whose Vice and Ignorance kept them nodding while the little Theives the Notions and Speculations of men of Wit and Interest set open the Churches doors for the greater Errours to come crouding in Our Saviour confirms the truth of this when he compares his Church to a Field which had been sown by him and his Apostles with very good seed Wheat or some other Grain but while men sleept when Christians were grown wicked and careless ignorant or factious comes the Enemy and scatters the Tares and a new harvest of Weeds Heretical Doctrines Superstitious Practices Foppish and Phantastick Mat. 13. 24 25. Rites over-ran and choakt the purer Grain And the Apostle tells his Disciples that men of dangerous principles abusing the grace of God speaking evil of Dignities and despising Dominions and denying Christ that bought them had creept in unawares being well disguis'd with fine Names and pretences Jude 4. while good men were careless and sleept And when most begin to broach nâ—w Errours and spread their inventions for mighty Truths they do it with all the skill and artifice that so bad a design can possibly require Errour and Innovation necessarily calling for the utmost cunning and slyness to its aid and assistance Religion therefore may easily suffer a considerable change yet good men know not how neither the time nor authors of it It being therefore only absolutely necessary for us to know that whensoever and howsoever these errours in the Church first sprung up that they were contrary to the Primitive Faith of Christ and his Apostles and therefore were to be amended and weeded up notwithstanding the common question where was our harvest of Wheat before the Weeders our Reformers came for the Church of England finding old Christianity strangely over-grown with the new Doctrines and Creeds of Rome contrary to the Offices of CHRIST the designe of his undertaking for Mankind and the true spirit of his Religion it became a duty as much as they lov'd their Souls and would be true and loyal unto CHRIST to shake off these new and sinful Impositions and restore true and primitive Christianity Had our differences with Rome consisted only in things less fit and proper used by them in their religious Offices or in Rituals or Gestures not so decent they might have had some pretence to roar against us for breaking off Communion with her but when they plow up the very Foundation as one of her Pagan Captains did the Walls of Jerusalems Temple and lay all waste before them their new additions eating out the very Heart of old Religion to thunder out damnation against us because we renounce her Communion in this is to add uncharitableness and other gross Vices to their former sin as though they could not preserve Christianity but by defacing of it more Our Prince being constituted by GOD a nursing Father of the Church and our Bishops in their Episcopal power being co-ordinate with him of Rome or any other in the Christian World ought under the penalty of Damnation and did accordingly reform the Romish corruptions which had tainted the Vitals of Christianity an indispensable duty it was to preserve the Primitive Faith like a chast Virgin and not to suffer it to be 2 Cor. 11. 2. longer prostituted to the Designs and Passions of men by a solemn Vow and our Souls were at stake we had engag'd to preserve it pure undefiled therefore with all just and proper wayes and methods we were bound earnestly to contend for it In duty therefore to our Lord and Masters Command at such a time we began our Reformation but wish that it had been promoted and compleated many years before though the same Question would have been as fitly asked then or any other time except they think that errours must be immortal and the gates of Heaven shall not prevail against them The goodness and wisdom of our Reformation would be readily acknowledg'd and imitated did not Fame and Ambition Power and Secular Interest infect the Eye and change the natural shape and colour of things and 't is a sign the cause of Rome wants strength when such a trifling only popular Objection against our Reformation is made so powerful to preserve their Disciples in their Communion and amuse our own And we need say no more against it but this and 't is no Roman uncharitableness and rigour That if Rome notwithstanding all the clear evidence against her new and upstart Opinions shall obstinately defend them and contemn a wise and pious Reformation let her suffer the just punishment of her wilful errours He that will prefer an old Disease before a new Cure let him be for ever sick For we have healed Babylon and she was not healed FINIS A DISCOURSE ABOUT TRADITION Shewing what is meant by it AND WHAT TRADITION Is to be Received AND WHAT TRADITION Is to be Rejected The third EDITION EDINBURGH Printed by J. Reid 1686. A DISCOURSE ABOUT TRADITION AN Obligation being laid upon us at our Baptism to believe and to do the whole will of GOD revealed unto us by Christ Jesus it concerns every one that would be saved to enquire where that whole intire Will of God is to be found where he may so certainly meet with it and be so informed about it that he may rest satisfied he hath it all And there would be no difficulty in this matter had not the worldly interest of some men raised Controversies about it and made that intricate and perplexed which in it self is easie and plain For the Rehearsal of the Apostles Creed at Baptism and of that alone as a Summary of the Faith whose sincere profession intitles us to the Grace there conferred warrants the Doctrine of the Church of England in its VI Article that the Holy Scripture containeth all things necessary to Salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be believed as an Article of Faith or be thought requisite or necessary to Salvation But this strickes off so many of the Doctrines of the present Roman Church which are not to be found in the Scripture nor have any countenance there that they are forced to say the Faith once delivered to the
now such a force to induce belief as it had then The reason of which is given by the same Vicentius who so highly commends that way which was then taken of reproving Heresie but adds this most wise Caution in the last Chapter but one of the first part of his commonitorium But you must not think that all Heresies and all wayes are thus to be opposed but only new and fresh Heresies when they first rise up that is before they have falsified the Rules of the ancient Faith c. As for inveterate Heresies which have spred themselves they are in no wise to be assaulted this way because in a long tract of time many opportunities may have presented themselves to Hereticks of stealing Truth out of the ancient Records and of corrupting the Volumes of our Ancestors Which if it be applied to the present state of things it is evident the Roman Church hath had such opportunities of falsifying Antiquity ever since the first acknowledgment of the Papal Supremacy that we cannot rely merely upon any written Testimonies or unwritten Traditions which never so great a number of their Bishops met together shall produce which amount not to so much as one legal Testimony but they are to be look'd upon or suspected as a multitude of false Witnesses conspiring together in their own cause How then may some say can Heresies of long standing be confuted The same Vincentius resolves us in this in the very next words We may convince them if need be by the sole authority of the Scriptures or eschew them as already convicted and condemned in ancient times by the general Councils of Catholick Priests The Tradition which is found there must direct all future councils not the Opinions of their present churches IV. I will adde but one thing more which is That the Tradition called Oral because it comes by word of mouth from one Age to another without any written Record is the most uncertain and can be least relied upon of all other This hath been demonstrated so fully by the Writers of our Church and there are such pregnant instances of the errours into which men have been led by it that it needs no long discourse Two instances of it are very common and I shall adde a third 1. The first is that which Papias who lived presently after the Apostles times and conversed with those who had seen them set on foot His way was as Eusebius relates out of his Works not so much to read as to enquire of the Elders what Saint Andrew or Saint Peter said what was the Saying of Saint Thomas Saint James and the rest of the Disciples of our LORD And he pretended that some of them told him among other things that after the resurrection of our Bodies we shall reign a thousand years here upon Earth which he gathered saith Eusebius from some Saying of the Apostles wrong understood But this Fancy was embraced very greedily and was taught for two whole Ages as an Apostolical Tradition no body opposing it and yet having nothing to say for it but only the antiquitie of the man as Eusebius his words are L. 3. cap. ult who delivered it to them yet this Tradition hath been generally since taken for an imposture and teaches us no more then this That if one man could set a going such a Doctrine and make it pass so current for so long a time upon no other pretence then that an Apostle said so in private discourse we have great reason to think that other Traditions have had no better beginning or not so good especially since they never so universally prevailed as that did 2. A second instance is that famous contention about the observation of Easter which miserably afflicted the Church in the dayes of Victòr Bishop of Ròme by dividing the Eastern Christians from the Western One pretending Tradition from Saint Jòhn and Saint Philip the other from Saint Peter and Saint Paul Concerning which I will not say as Rigaltius doth in his sharp note upon the words of Firmilian who pretended Tradition for the rebaptizing of Hereticks That under the Names and Persons of great men there were sottish and sophistical things delivered for Apostolical Traditions by Fools and Sophisters But this I affirm that there are many more instances of mens forwardness and they neither Fools nor Sophisters but onely wedded to the Opinions of their own Churches to obtrude things as Apostolical for which they had no proof at all For when they knew not how to defend themselves presently they flew to Tradition Apostolical 3. A third instance of whose uncertainty we have in Irenaeus L. 2. c. 39. concerning the age of our blessed Saviour when he died which he confidently affirms to have been forty if not fifty years and saith the Elders which knew St. John and were his Scholar◠received this relation from him And yet all agree that he beginning to preach at thirtie years of age was crucified about three years and an half after The like relation Clement makes of his preaching but one year which he calls a secret Tradition from the Apostles but hath no more truth in it then the other Now if in the first Ages when they were so near the fountain and beginning of Tradition men were deceived nay such great men as these were deceived and led others into errours in these matters we cannot with any safety trust to Traditions that have passed men pretend from one to another until now but we can find no mention of in any Writer till some Ages after the Apostles and then were by some body or other who had authority in those dayes called Apostolical Traditions merely to gain them the more credit Thus Andreas Caesariensis in his commentaries upon the Book of Revelation p. 743. Saith that the coming of Enoch and Elias before the second coming of Christ though it be not found in Scripture was a constant report received by Tradition without any variation from the Teachers of the Church Which is sufficient to shew how ready they were to father their own private Opinions upon ancient universal Tradition and how little reason we have to trust to that which was so uncertain even in the first Ages and therefore must needs be more dubious now Thus I have endeavoured to lay before the eyes of those who will be pleased to look over this short Treatise what they are to think and speak about Tradition It is a calumny to affirm that the Church of England rejects all Tradition and I hope none of her true Children are so ignorant as when they hear that word to imagine they must rise up and oppose it No the Scripture it self is a Tradition and we admit all other Traditions which are subordinate and agreeable unto that together with all those things which can be proved to be Apostolical by the general Testimony of the Church in all Ages nay if any thing not contained in Scripture which the Roman Church now
ought to be left free from any restraint or Impositions in matters of Religion and Conscience which must needs confound all peace and overturn all Government in every Society and so destroy the being of the Church as such and expose private persons to all manner of strange delusions and extravagant enterprises without the least guard or defence beside the ill aspect it hath on the Civil Peace I may add It never was and I doubt never will be practised by any Party of men when they can do otherwise who flee to it only for Sanctuary when they can find shelter no where beside Would men but impartially look abroad or consult former times or but really consider what were like to be their state under any other settled Constitution by whatever favourable Character it may have been represented they might find little temptation to querulous uneasiness in their present condition and small encouragement to seek and improve every occasion to quarrel at those few and mild restraints laid on them especially if withall they would faithfully reflect upon the ill use which hath been made of more remisness Indeed Christianity which is the Gospel of Love and Peace and is almost wholly made up of Charity inclines us first and most to the mildest methods as most grateful most likely to win upon other mens good affections and to testifie our own But then this mildness may be turned into the greatest cruelty to the guilty as well as to the innocent yea to the whole Community Our great wisdom will be so to pursue the former as we may avoid the latter and I know not where it is done more cautiously then here If we were to examine the strange and stiff Aversations in many to the Communion of our Church we still find them mostly owing to blind prejudice and gross Ignorance of what is required of them more then to any other principles They have been brought up in a very ill opinion of our Service meerly by odious names sly and invidious Characters given to it from persons whose sincerity and judgment they rely on and so are before resolved against any farther inquiry and industriously shun all opportunities of better information either by personal Conference or reading our Books They think themselves sufficiently satisfied and go on to hate and revile but they often know not what nor why If we could bring them to make their own trial who are alwayes jealous of any attempts from us matter of fact would be their confutation and their own Eyes and Ears prove their most effectual conviction so as to wonder at their former obstinacy which some of them have confessed upon this experience I believe were some fierce Dissenters ask'd they can scarce say that they ever seriously read or attentively heard the Liturgy and know very little what it is therein which offends them I am sure they will hardly tell us Sometimes meer novelty startles them and they are afraid only for not being used to it These and many little Objections that we can scarce guess at would soon be removed by this sensible proof reach'd down to all capacities and a sober steddy temper of mind with a firm and well grounded belief in most of the material Points of Christian Doctrine variously inculcated in the several Offices of our Liturgy would grow up more and more in them for want of this we find in several Zealots very little knowledge of the first Principles of Christian Religion and indeed very little to be learn'd from those manner of discourses and Phrases to which they have been hitherto used But more particularly may these Reflections be applied to invite the Romanists amongst us unto the free sincere and cordial Communion with the Church of England which once though only to outward appearance they generally observed and have almost nothing to object against it but the rash and Schismatical Interdict of a forrein usurped Power That the terms of our communion are most truly Catholick hath been the chief design of this small Tractat to prove and thereby to prevent the common prejudice from the name of the Catholick and Apostolick Church in which whatever they assume to themselves we have as good a tittle to our share as any Church in the world And no sensible evidence have we of our Communion with that Catholick Church but by communicating with the more particular Church in which Divine Providence hath placed us where nothing is required of us repugnant to the Bond of Unity in the whole Many of our Church yea our Constitution it self have been often charged and reviled though most unjustly with too favourable an inclination to them of Rome because whatever of good Order and decent Solemnity as well as sound Doctrine and wholsome Instruction was sound among them is still retained and cherished by us And that we are not so hasty and peremptory in unchurching them all together or damning presently all that have been or are still of their communion as some would have us which is in effect for being more tender in preserving the principles of true Catholick Unity then in pleasing private humours or prejudices Still we must be aware that no pretended Charity to them nor yet compliance with those who pretend the greatest opposition to them must tempt us to betray the Truth of GOD or violate our Obligation to his commands on either side and within those bounds to consult as much as possible the Peace and Unity of his church and continue therein If the former retort our kindness upon us in new Oppositions If the latter load our religious care and modest caution with all those dreadful imputations due to others If we suffer from both besides whilst it is only for speaking the Truth and doing our Duty which we have no power to alter we may justifie our selves before God and our own Consciences and in due time with all good reasonable and considerative men and then it is no matter what the clamours and captious cavils of others lay upon us But yet our Adverâ—aries of the Romish Perswasion must take notice that while we are so warry and sparing in our Censures of them we are not the less apprehensive of the extreme danger which attends those gross Errours and Superstitions wherewith we charge them which have a direct tendency to their ruine and very much undermine the foundations of Faith and good Life which they own in common with us What may be their influence upon any particular persons is more then we dare determine and think alwayes more â—ase to incline to the favourable side where it may be without prejudice to what is certainly true and good Notwithstanding whatever our opinion be that will not alter the case at last and thus far we are most determinate that the corruptions among them are such which every Church is bound to reform and every true Christian to keep a distance from as much as is in his power Whatsoever were the
Discourse refers to such Conferences yet what is this to that part of it that treats of Publick Worship Or indeed what is it to the purpose at all when there were mostly the same Offices used in one as the other and the same End prescribed to the use of them in both Those that do thus distinguish have not ventured to tell us where the Apostle doth treat of the one and where of the other And it is evident that he applies his Argument of Edification to the whole and then proceeds from one Office to another from Prophesying to Praying and Singing if not also to the Lords Supper Now where the End is common to all without distinction the means conducing to that End are in all alike to be observed And if in those lesser Assemblies when they expounded prayed or sung they were to use a tongue known to the Assembly because without so doing the Ends of their so assembling would have been defeated then certainly it was if not more yet at least as necessary that the same order be observed when the whole Church came together into one place Quest What was the Service used in those Assemblies and what was forbidden to be celebrated in an Vnknown Tongue Some of the Church of Rome will understand it only of preaching and those that do grant it Bellarm. ibid. Sect. Veraigitur Sect. ad hant igitur Rhemists annot in 1. Cor. 14. 26. p. 460. to respect Prayers yet will have it understood of such Prayers as were inspired But what though the Prayers were inspired when they were to be uttered in a Tongue known to the Church and were not to be used if they were not for the Edification of the Church as they were not if not understood And is not the Reason as full against Prayers not inspired when they are not understood The Question is not about Prayers inspired or not inspired but known and unknown according to which all the Offices of the Church are to be tryed as to their lawfulness and expedience But let the Prayers be as they will yet say they The Apostle treats of them occasionally Sanders orat p 64. 66. only Supposing this so to be yet that is not to the purpose for the Question is not whither the Apostle treats so expresly of Prayer as of prophesying as whither the prohibition of an Unknown Tongue and the Argument taken from the End of Divine Offices lie not as expresly against praying as prophesying in that way And whither the words If I pray in an Vnknown Tongue my Spirit prayeth but my understanding remaineth unfruitful c. v. 14. 16. are not as plain as he that speaketh or prophesyeth in an Vnknown Tongue speaketh not unto Men c. If the prohibition be the same and the reason of the prohibition be the same in both then it is not the being expresly or occasionally handled that can make so vast a difference as that the former shall be lawful and the latter unlawful Quest 4. How far is the Apostle's prohibition to be extended This will be determined partly from what hath been before said and partly from the current of the Apostle's Discourse who as he layes down that general Let all things be done to Edifying so upon that principle he prohibits the use of an Unknown Tongue as inconsistent with it Verse 14. If I pray in an Vnknown Tongue my Spirit prayeth but my understanding remaineth unfruitful Where he doth not speak of a better and worse and prefer that which is understood before that which is not as they would have it but he speaks of a good and bad and so doth absolutely condemn an Unknown Tongue for the unprofitableness of it For saith he My Spirit prayeth not Bellarm. Sect in posteriore Rhemists â—â—not p. 460. S. Chrysost Hâ—mil 35. Theophylact. Salmeron in loc Hieron in loc the Affection but the Spirit in the gift of an Unknown Tongue as many of the Ancients and some of themselves expound it But my understanding remaineth unfruitful to my self that is If I do not understand it and to others if they do not understand me as the Apostle doth explain it Verse 16. So that from the whole we may with good Reason conclude that the administration of Divine Service in an Unknown tongue is as unlawful as express Scripture can make it And that after all their attempts to decline pervert and overthrow it the fourteenth Chapter of the first Epistle to the Corinthians remains in full force against the Opinion and Practice of the Church of Rome and is a sufficient Reason on their part to keep the Scripture in an Unknown tongue as long as their service is contrary to the Scripture celebrated constantly in it SECT III. I shall enquire Whither the celebration of Divine Service in a Tongue not understood of the people hath been the ancient Rite of every Church 1. I shall consider whither it hath been an ancient Rite II. Whither from the time of its having been a Rite it hath been the Rite and Custome of every Church Both of these are affirmed by the Council of Trent Qu. I. Whither it hath been an ancient Rite Ancient is a Term of an uncertain date and seems to have been chosen by the Council upon Mature deliberation lest peradventure if it had been determined it might have been so late as to be of no authority in it self or so early as for want of truth it might have given a foul shock to its own Authority But however because nothing can be ancienter then what is first let us consider how Service was administred in Apostolical times and so downwards as much before the Council as any thing can be reasonably said to be Ancient by it I have already accounted for the Apostle's sense in this matter which Cassander calls after St. Chrysostome in loc an Apostolical Command for De â—â—â—ic pii viri p. 865. Service in a Tongue understood of the people And if we take a step lower and so proceed we shall find an uncontrollable Evidence for it both as to the Judgement and Practice of the Church In the first place setting aside the pretended Liturgies of St. James and St. Clement which are however plainly for it as is acknowledged Salmeron in 1. Cor. 14. Sect. His igitur Apolog sub fin is Justine Martyr that flourished about 150 years after Christ who relates That after the Bishop had concluded his Prayer and giving of Thanks all the people did assent to it with an Amen Which they could not have done as the Apostle and Fathers affirm unless they understood what was prayed for To this purpose doth Clemens Alexandrinus also write who lived toward the close of the second Century Origen Who lived about the middle of the third Contra cels l. â— p. 402. cantabr Century saith The Greek Christians in their Prayers used the Grecian and the Romans used the Roman words and each prayes and praises God in