Truth and security from Errour he knows there 's nothing capable of being a Rule XIV Of the Interpretation of Scripture HE believes that his Church which he calls Catholick is above the Scripture and prophanely allows to her an uncontrollable authority of being Judge of the Word of God And being fondly abus'd into a distrust of the Scriptures and that he can be certain of nothing even of the Fundamentals of Christianity from what is deliver'd in them though they speak never so plainly he is taught to rely wholly upon this Church and not to believe one word the Scripture says unless his Church says it too HE believes that the Church is not above the Scripture but only allows that Order between them as is between the Judge and the Law And is no other than what generally every Private Member of the Reformation challenges to himself as often as he pretends to decide and doubt of his own or his Neighbours in Religion by interpreting the Scripture Neither is he taught at all to distrust the Scripture or not to relie on it but only to distrust his own private Interpretation of it and not to rely on his own Judgement in the Resolution of any doubt concerning Faith or Religion though he can produce several Texts in favour of his Opinion But in all such cases he is commanded to re-cur to the Church and having learnt from her the sense of all such Texts how they have been understood by the whole Community of Christians in all Ages since the Apostles and what has been their Receiv'd Doctrine in such doubtful and difficult Points he is oblig'd to submit to this and never presume on his own Private Sentiments however seemingly grounded on Reason and Scripture to Believe or Preach any New Doctrine opposite to the Belief of the Church But as he receives from her the Book so also to receive from her the sense of the Book With a Holy Confidence that she that did not cheat him in delivering a False Book for the True one will not cheat him in delivering a False and Erroneous sense for the True one her Authority which is sufficient in the one being not less in the other And his own Private Judgement which was insufficient in the one that is in finding out the True Scripture and discerning it from all other Books being as incapable and in-sufficient in the other that is in certainly discovering the meaning of the Holy Ghost and avoiding all other Heterodox and Mistaken Interpretations XV. Of Tradition HE believes the Scripture to be imperfect And for the supplying of what he thinks Defective in it he admits Humane Ordinations and Traditions of Men allowing equal Authority to these as to the Scriptures themselves thinking himself as much oblig'd to submit to these and believe them with Divine Faith as he does whatsoever is written in the Bible and confessedly spoken by the Author of all Truth God himself Neither will he admit of any one to be a Member of his Communion although he undoubtedly believes every Word that 's written in the Scripture unless he also assents to these Traditions and gives as great credit to them as to the Word of God although in That there is not the least footstep of them to be found HE believes the Scripture not to be imperfect nor to want Humane Ordinations or Traditions of Men for the supplying any defects in it Neither does he allow the same Authority to these as to the Word of God or give them equal credit or exact it of others that desire to be admitted into the Communion of his Church He believes no Divine Faith ought to be given to any thing but what is of Divine Revelation and that nothing is to have place in his Creed but what was taught by Christ and his Apostles and has been believ'd and taught in all Ages by the Church of God the Congregation of all True Believers and has been so deliver'd down to him through all Ages But now whether that which has been so deliver'd down to him as the Doctrine of Christ and his Apostles has been by Word of Mouth or Writing is altogether indifferent to him he being ready to follow in this point as in all others the command of St. Paul that is To stand fast and hold the Traditions he has learn'd whether by Word or by Epistle 2 Thess 2. 15. And to look upon any one as Anathema That shall preach otherwise than he has thus receiv'd Gal. 1. 9. So that as he undoubtedly holds the Scripture to be the Word of God penn'd by Prophets and Apostles and inspir'd by the Holy Ghost because in all Ages from Moses to Christ and from Christ to this time it has been so Taught Preach'd Believ'd and Deliver'd successively by the Faithful and never scruples the least of the truth of it nor sticks to assent to it with a stedfast and Divine Faith altho' they are not nor have not at any time been able to prove what they have thus taught and deliver'd with one Text of Scripture In the like manner he is ready to receive and believe all that this same Congregation has together with the Bible in all Ages successively without interruption Taught Preach'd Believ'd and Deliver'd as the Doctrine of Christ and his Apostles and assent to it with Divine Faith just as he does to the Bible and esteems any one Anathema that shall Preach otherwise than he has thus receiv'd And although some may seriously endeavour to convince him that several Points of Faith and other Religious Practices which he has thus receiv'd and believes are not the Doctrine of Christ nor Apostolical Institutions but rather Inventions of Men and Lessons of Antichrist and should produce several Texts of Scripture for the proving it He is not any thing surpriz'd at it As well knowing that he that follows not this Rule of Believing all to be of Christ that has been universally taught and believ'd as such by the Church of Christ and of understanding the Scripture in the same sense in which it has in all Ages been understood by the same Church may very easily frame as many Creeds as he pleases and make Christ and his Apostles speak what shall be most agreeable to his Humour and suit best with his Interest and find plain proofs for all And make no more difficulty in producing Scripture against Christ's Doctrine than the Jews and the Devil did against Christ's Person who never wanted their Scriptum est It is written when 't was necessary to carry on their designs And if there were any thing in these sort of Arguments to make him doubt of the truth of any Point of Doctrine thus receiv'd he thinks it might make him call in question the Truth of the Scripture and the Bible it self as soon as any thing else They all standing upon the same foundation of the Church's Tradition which if it fail in one leaves no security in any XVI Of Councils
Or that can forgive him his sins for a sum of Money â„Ÿ Amen VII Cursed is he that believes that Independent of the Merits and Passion of Christ he can Merit Salvation by his own good Works or make condign satisfaction for the guilt of his sins or the pains Eternal due to them â„Ÿ Amen VIII Cursed is he that contemns the Word of God or hides it from the people on design to keep them from the knowledge of their Duty and to preserve them in Ignorance and Errour â„Ÿ Amen IX Cursed is he that undervalues the Word of God or that forsaking Scripture chuses rather to follow Humane Traditions than it â„Ÿ Amen X. Cursed is he that leaves the Commandments of God to observe the constitutions of Men. â„Ÿ Amen XI Cursed it he that omit any of the Ten Commandments or keeps the people from the knowledge of any one of them to the end they may not have occasion of discovering the Truth â„Ÿ Amen XII Cursed is he that Preaches to the People in unknown Tongues such as they understand not or uses any other means to keep them in Ignorance â„Ÿ Amen XIII Cursed is he that believes that the Pope can give to any upon any account whatsoever Dispensations to Lie or Swear falsly Or that 't is Lawful for any at the last hour to protest himself Innocent in case he be Guilty â„Ÿ Amen XIV Cursed is he that encourages sins or teaches Men to defer the amendmeut of their lives or presumption of their Death-Bed-repentance â„Ÿ Amen XV. Cursed is he that teaches Men that they may be Lawfully drunk on a Friday or any other Easting-day tho' they must not taste the least bit of Flesh â„Ÿ Amen XVI Cursed is he who places Religion in nothing but a pompous shew consisting only in Ceremonies and which teaches not the People to serve God in Spirit and Truth â„Ÿ Amen XVII Cursed is he who loves or promotes cruelty that teaches People to be Bloody-minded and to lay aside the meekness of Jesus Christ â„Ÿ Amen XVIII Cursed is he who teaches it Lawful to do any wicked thing tho' it be for the Interest and Good of Mother-Church or that any Evil action may be done that Good may come of it â„Ÿ Amen XIX Cursed are we if amongst all those wicked Principles and Damnable Doctrine commonly laid at our Dores any one of them be the Faith of our Church And Cursed are we if we do not as heartily detest all those Hellish Practices at they that so vehemently urge them against us â„Ÿ Amen XX. Cursed are we if in an answering and saying Amen to any of these Curses we use any Equivocations Mental Reservations or do not assent to them in the common and obvious Sense of the Words â„Ÿ Amen And can the Papists then thus seriously and without check of Conscience say Amen to all these curses Yes they can and are ready to it whensoever and as often as it shall be requir'd of them And what then is to be said of those who either by Word or Writing charge these Doctrines upon the Faith of the Church of Rome Is a lying spirit in the mouth of all the Prophets Are they all gone aside Do they back-bite with their tongue do evil to their Neighbour and take up reproach against their Neighbour I 'le say no such thing but leave the impartial Considerer to judge One thing I can safely affirm that the Papists are foully Mis-represented and shew in publick as much unlike what they are as the Christians were of old by the Gentiles that they lie under a great Calumny and severely smart in good Name Persons and Estates for such things which They as much and as heartily detest as those who accuse them But the comfort is Christ has said to his Followers Ye shall be hated of all men Matt. 10. 22. and St. Paul we are made a spectacle unto the World and we don't doubt that who bears this with patience shall for every loss here and content receive a hundred fold in Heaven For base things of the World and things which are despised hath God chosen 1 Cor. 1. 28. FINIS The CONTENTS 1. OF Images Page 1 2. Of Praying to Saints 2 3. Of Praying to the Virgin Mary 4 4. Of Relicks 5 5. Of the Eucharist 6 6. Of Merits and Good Works 8 7. Of Confession 9 8. Of Indulgences 10 9. Of Satisfaction 11 10. Of Reading the Holy Scripture 12 11. Of Apocryphal Books 13 12. Of the Vulgar Edition of the Bible 15 13. Of the Scripture as a Rule of Faith 17 14. Of the Interpretation of Scripture 18 15. Of Tradition 19 16. Of Councils 20 17. Of infallibility in the Church 22 18. Of the Pope 25 19. Of Dispensations 27 20. Of the Deposing Power 29 21. Of Communion in one kind 31 22. Of the Mass 32 23. Of Purgatory 34 24. Of Praying in an Vnknown Tongue 37 25. Of the Second Commandment 39 26. Of Mental Reservations 41 27. Of Death-bed Repentance 42 28. Of Fasting 43 29. Of Division and Schisms in the Church 45 30. Of Fryars and Nuns 46 31. Of Wicked Principles and Practices 48 32. Of Miracles 52 33. Of Holy Water 53 34. Of Breeding up People in Ignorance 55 35. Of the Vncharitableness of the Papists 57 36. Of Ceremonies and Ordinances 61 37. Of Innovations in Matters of Faith 67 Roman-Catholick PRINCIPLES In Reference to GOD and the KING PARAGRAPH I. Of the Catholick Faith and Church in General I. THE Fruition of God and Remission of Sin is not attainable by Man otherwise then in and by the Merits of Jesus Christ who gratis Purchas'd it for Us. II. These Merits of Christ are not apply'd to Us otherwise than by a Right Faith in Christ III. This Faith is but One Entire and Conformable to its Object being Divine Revelations to all which Faith gives an undoubted assent IV. These Revelations contain many Mysteries transcending the Natural Reach of Humane Wit or Industry Wherefore V. It became the Divine Wisdom and Goodness to provide Man of some Way or Means whereby he might Arrive to the Knowledge of these Mystrries Means Visible and Apparent to all Means propotionable to the Capacities of all Means Sure and Certain to all VI. This Way or Means is not the Reading of Scripture Interpreted according to the Private Reason or Spirit of every Disjunctive Person or Nation in Particular But VII It is an Attention and Submission to the Doctrine of the Catholick or Vniversal Church established by Christ for the Instruction of all Spread for that end throughout all Nations and visibly continu'd in the Succession of Pastors and People throughout all Ages From which Church Guided in Truth and secur'd from Errour in Matters of Faith by the promiss'd Assistance of the Holy Ghost every one may and ought to Learn both the Right Sence of the
them that did not assist his Majesty either with Person or Purse or both And they can say that Charles the First was murder'd in cold blood by his Protestant Subjects after many hundred Papists had lost their Lives for the preventing that Butchery and that Charles the Second being pursued by the same Subjects for his Life sav'd it amongst the Papists XXI Of Communion in one kind HE believes that he is no longer oblig'd to obey Christ's Commands than his Church will give him leave And that therefore tho' Christ instituted the Sacrament under both kinds and commanded it to be receiv'd so by all yet he thinks it is not necessary for any to do so now but Priests because his Church forsooth hath forbidden the Cup to the Laity And put a stop to the Precept of Christ who said Drink ye all of this Mat. 26. In submission to which Church-Prohibition all the poor people of his Communion contentedly rest while they see themselves defrauded of great part of that benefit which Christ left them as his Last Will and Testament for the comfort of their poor Souls and the Remedy of their Infirmities HE believes that he is oblig'd to obey all the commands of Christ and that neither his Church nor any other Power upon Earth can limit alter or annul any precept of Divine Institution contrary to the intention of the Law-giver Neither is the Denial of the Cup to the Laity a practise any ways opposite to this his Belief He being taught that tho' Christ instituted the blssed Sacrament under both kinds and so deliver'd it to his Apostles who only were then present and whom he had made Priests just before yet he gave no command that it should be so receiv'd by all the faithful But left this indifferent as is evident from his own words where he attributes the obtaining life everlasting the end of the Institution sometimes to the receiving under both kinds sometimes under one as when he says If any Man eat of this Bread he shall live for ever He that eats Me even he shall live by me He that eats of this bread shall live for ever John 6. v. 51 57 58. And a curious Reader may find as many Texts for thus Receiving under one kind as for the other And St. Augustine was so far of this Opinion that he says that Christ himself administred the Sacrament to some of his Disciples under one kind only viz. to those two going to Emaus Luk. c. last 30. And that the Apostles afterwards did often practise the like when they assembled to break bread Acts 2. c. Which places He and other Fathers explicate of the Sacrament Aug. l. 49. de Cons Evà ng And that this was the Custom of the Primitive Christians to give it under one kind to Children to the Sick and that men on a Journey us'd so to carry it with them is attested by all antient Writers and modern Historians Nay he finds that this was the practice of the Church to Communicate under one kind only or else under both as every one thought good especially in all Private Communions for the first four hundred years after Christ and that the first Precept of Receiving under both kinds was given to the Faithful by Pope Leo I. in the year 443. and Confirm'd by Pope Gelasius in 490. not for the correcting any Abuse that had crept into the Church but for the discovering the Manichees who being of opinion that Christ had no true Blood and that Wine was the Gall of the Devil us'd to lurk among the Christians and receiving under the form of Bread only as the rest did remain'd un-distinguish'd till by this Obligation of all Receiving the Cup which they judg'd unlawful and abominable they were all detected And now if a thing till that time Indifferent was for these Motives determin'd by an Ecclesiastical Precept and so observ'd for many hundred years without scruple or questioning the Authority why should he doubt to submit to the same Authority when upon different Motives and Circumstances they Issue forth another Precept Few doubt of this in the matter of Eating strangled Meats and Blood which tho' forbid by the Apostles Acts 15. and so unlawful is now by another Order and upon other circumstances become a thing Indifferent and like other things And why then should he scruple in this especially since there 's no Injury done nor he defrauded of any thing For believing the Real Presence of Christ in the Sacrament he consequently believes whole and living Jesus to be entirely contain'd under either Species And that receiving under one kind he is truly partaker of the whole Sacrament and not depriv'd of either the Body or Blood of Christ XXII Of the MASS HE believes an insufficiency in the Sacrifice made by Christ upon the Cross And that his Death will little avail us in order to our Redemption unless we by daily Sacrificing him to his Father perfect what he began And therefore little taking notice of St. Paul's words to the Hebrews Chap. 10. 14. where he says that Christ our High-Priest by one Oblation hath perfected for ever them that are sanctified He thinks he shall never be sanctified but by the Offering made by his Mass-Priests upon their Altars when they say Mass and thus wholly relying upon this Superstition an invention of some crafty Pope for the deceiving Widows and Credulous Women he is taught to neglect the Passion of Christ and to put no hopes in his Merits and the work of our Redemption HE believes that the Sacrifice made by Christ upon the Cross was altogether sufficient That by It he Sav'd and Redeem'd us paying the Debt of sin and satisfying the Infinite Justice of his Father That by It he procur'd means for our Salvation which means are Faith and Good Works and most honourable to God is the Offering a Sacrifice And as Christ's Worshipping of God Christ's Fasting Christ's Praying and suffering for us does not hinder or evacuate our Worshipping of God our Fasting our Suffering our Praying for our selves So neither did his Sacrifice hinder or evacuate all Sacrifices for ever But as he instituted Fasting Praying and suffering for his Followers that by so doing they might apply what he did to themselves so also he instituted a Sacrifice that by It they might apply the merits of his Sacrifice and make it beneficial to their Souls So that though he firmly believes that Christ offered Sacrifice for our Redemption and by one only Offering spoken of by St. Paul perfected by way of Redemption the Sanctification of all those that are Sanctified Yet he also believes that to receive the benefit of this Offering we must also do our parts by our Good Works concurring with Christ so becoming Labourers together with God 1 Cor. 3. 9. and in some manner purifying our own selves 1 Joh. 3. 3. and therefore not omit the best of all Works which is Sacrifice proper to none but God Which our
were excluded the Land of Canaan As in the Case of David 2 Sam. 12. who was punish'd in the loss of his Child after his sin was forgiven Secondly That there are some sins which of their own nature are Light and Venial such as cool the fervour of Charity but do not extinguish it from which even Holy Men are not exempt and of which it is said that the Just Man falls seven times Augustin Enchir. c. 70. lib. Quaest Oct. tr 9. 26. Thirdly That to all sins whether great or small some Penalty is due to the Justice of God who as he has Mercy to forgive has also Justice to punish so that as St. Augustin says in Enarr in Psal 50. Whosoever seeks to God for mercy must remember that he is just and that his sin shall not pass unpunished Fourthly That generally speaking few Men depart out of this life but either with the guilt of some light offences and venial sins or else obnoxious to some Temporal Punishment due to former sins forgiven From these Heads Discourse leads him immediately to the Necessity of some Third Place For since the Infinite Goodness of God can admit nothing into Heaven which is not clean and pure from all sin both great and small And his Infinite Justice can permit none to receive the Reward of Bliss who as yet are not out of debt but have something in Justice to suffer There must of necessity be some Place or State where Souls departing this life pardon'd as to the Eternal Guilt or Pain yet obnoxious to some Temporal Penalty or with the guilt of some venial faults are Purg'd and Purify'd before their Admittance into Heaven And this is what he is taught concerning Purgatory Which though he knows not Where it is of what nature the Pains are or how long each Soul is detained there yet he believes that those that are in this Place being the Living Members of Jesus Christ are reliev'd by the Prayers of their Fellow-Members here on Earth and that the Charitable Works perform'd upon their Death-bed and the Alms dispos'd on in their Last Will are very available afterwards in order to their speedier release XXIV Of Praying in an Unknown Tongue HE is counsell'd by his Church to be present at Sermons but never permitted to hear any he is able to understand they being all deliver'd in an unknown Tongue He is taught to Pray but it must be in Latin He is commanded to assist at the Church-Service and to hear Mass but it must be without understanding a word it being all perform'd in a Language of which he is altogether Ignorant And thus is miserably depriv'd of all the comfortable Benefits of Christianity Hearing but without Understanding Praying but without Reaping Fruit assisting at Publick Assemblies but like a Stock or a Stone without feeling or any the least sense of Devotion HE is counsell'd by his Church to be present at Sermons such as he is able to understand they being always deliver'd in the Vulgar Language of every Country In France French in Spain Spanish in Italy Italian in England if permitted English They being purely intended for the good Instruction of the Congregation present He is taught to Pray and always provided of such Books of Devotion as he is capable of understanding every Nation being well furnished with such helps extant in the Language proper to the Country He is commanded to assist at the Church-Service and to hear Mass and in this he is instructed not to understand the Words but to know what is done For the Mass being a Sacrifice wherein is daily commemorated the Death and Passion of Christ by an Oblation made by the Priest of the Body and Blood of the Immaculate Lamb under the Symbols of Bread and Wine according to his own Institution 't is not the business of the Congregation present to imploy their Ears in attending to the Words but their Hearts in contemplation of the Divine Mysteries by raising up servent affections of Love Thanksgiving Compassion Hope Sorrow for sins Resolutions of amendment c. That thus having their Heart and Intention united with the Priests they may be partakers of his Prayers and of the Sacrifice he is then offering than which he believes nothing is more acceptable to God or beneficial to true Believers And for the raising of these affections in his Soul and filling his Heart with the extasies of Love and Devotion he thinks in this case there 's little need of Words a true Faith without these is all-sufficient Who could but have burst forth into Tears of Love and Thanksgiving if he had been present while our Saviour was tyed to the Pillar Scourg'd and Tormented though he open'd not his mouth to the By-standers nor spake a word who would have needed a Sermon to have been fill'd with Grief and Compassion if he had seen his Saviour expos'd to the scorn of the Jews when he was made a bloody spectacle by Pilate with Ecce homo Lo the Man Who could have stood cold and senseless upon Mount Calvary under the Cross when his Redeemer was hanging on it though he had heard or not understood a word that he spoke Does any one think that those Holy Women who follow'd their Lord in these sad Passages and were Witnesses of his Sufferings wanted Holy Affections in their Souls because he spoke not or were they scandaliz'd at his silence Was not their Faith in him that suffer'd by which they believ'd him to be Christ Jesus true God and Man laying down his life for the Redemption of Man sufficient to excite in their Souls all the Passions due from a sinful Creature to his bleeding Redeemer to his Crucified Jesus The like Faith also is sufficient to fill him with Devotion when he is present at the Holy Sacrifice of the Mass For believing that Christ is there really present before him under the Species of Bread and Wine and that He that lies upon the Altar is the Lamb of God that takes away the sins of the World What need of more to quicken in his Soul all the Affections of a Devout Lover Can he behold his Redeemer before him and not break forth into Love and Thanksgiving Can he see him that gives sight to the Blind health to the Sick and life to the Dead and yet stand still senseless and un-mov'd without putting any Petition to him without asking any thing for his blind sick and sinful Soul Can he believe that he that gives his life for the World and died for our sins is there before him and not be touch'd with sorrow and contrition for his Offence Can he see commemorated every doleful passage of his Saviour's sufferings in the several Misteries of the Mass and yet not be fill'd with grief and compassion Is not Jesus welcom to a devout Soul although he come in silence Is not the Presence of Christ a more forcing motive to a Christian than any Humane Words could be And if he
of all Nations do every where understand and yet these espy no such Ridiculosities which fright them from their Faith but notwithstanding the seeing all through and through they yet admire all for solid holy and Apostolical and remain stedfast in their Profession how can it be imagin'd that the vulgar weak and unlearned sort did they but understand all as well as they would espy any such Errors and Superstitions which these others with all their Learning and Judgment cannot discover No he thinks there 's no reason to fear that what passes the Test among the Wise and Learned can be groundedly call'd in question by the Multitude 35. Of the Vncharitableness of the Papists HIs Church teaches him to be be very uncharitable it being her constant Doctrin that none out of her Communion can be saved So that let a man be never so honest in his Dealing never so just to his Neighbour never so charitable to the Poor and constant in his Devotion to his Maker yet all this shall avail him nothing if he be not a Member of his Church 'T is not enough for him to believe in Jesus Christ to confess him his Redeemer to believe that he died for our Sins that he rose again and ascended into Heaven unless he believes and assents to every Article and Tenet declar'd by any of his General Councils for that obstinately to deny any one of these does as certantly place him at the Left hand of the Judge as if he perversly stood out against the truth of Christianity and denied Jesus Christ to be God And by this means as many as by his Church are mark'd out for Schismaticks or Hereticks are to expect nothing but Damnation or rather are condemned already HIs Church teaches him no uncharitableness at all and the Doctrin she delivers concerning the desperate Estate of Hereticks and Schismaticks is nothing but what she has learnt from the mouth of Christ and his Apostles Among the last advices recommended by our Saviour at his Ascension is found the Sentence of Doom pronounced against all such as would not receive the Doctrin preach'd by the Apostles Preach the Gospel says Christ Mark 16. 16. to every Creature he that believeth and is baptized shall be saved but he that beleiveth not shall be damned And this is all his Church delivers in this point repeating the same Sentence of condemnation against all such as will not recieve and believe the Doctrin left by Christ and preached by his Apostles And if among those that believe not she comprehends not only Infidels and Heathens but also all Hereticks and Schismaticks 't is nothing but what she has receiv'd from the Apostles who did not only shake the dust off their Feets in witness against those who denyed them entrance and refused to believe in Jesus but also denounc'd such of the Brethren to stand guilty of damnation who notwithstanding their belief in Jesus that he died for the Redemption of Man and that rising again he Ascended into Heaven did make Divisions amongst the Faithful or Preached any new Doctrin contrary to what they had deliver'd St. Paul is very express in this who foretelling Timothy 1 Tim. 4. 1 2 3. of some who in latter times would come and Preach a Doctrin Forbidding to Marry and commanding to abstain from Meats which God hath created to be receiv'd brands them with the infamous Title of Men depart from the Faith giving heed to seducing Spirits and Doctrins of Devils In these words plainly letting him understand that though these Men would not deny Christ yet that their false Doctrin in those two other Points were enough to make them Seducers Deserters of Christ and Leaders to the Devil And does not he as expresly in his 2 d Epistle to Timothy c. 2. v. 16 17 18. condemn Hymeneus and Philetus for prophane and vain bablers increasers of Ungodliness and overthrowers of the Faith who concerning the Truth erred only in one Point saying that the Resurrection is past already By which 't is manifest to him that the Doctrine now taught him by his Church is nothing but what she has learnt from St. Paul and the rest of the Apostles it being deliver'd by them that he is a Lyar who denieth that Jesus is the Christ 1 Joh. 2. 22. And that every spirit that confesses not that Jesus Christ is come in the flesh is not of God ib. c. 4. v. 3. And not only this but likewise A man that is an Heretick after the first and second admonition reject knowing that he that is such is subverted and sinneth being condemned of himself Tit. 3. 10 11. With this weighty advice to the Brethren in which they are commanded in the Name of our Lord Jesus Christ to speak all the same thing that there be no divisions among them but that they be perfectly joined together in the same mind and in the same judgment 1 Cor. 1. 10. For that having strife and divisions among them they will shew themselves to be Carnal and to walk as Men ib. c. 3. v. 3. That therefore there being but one Body and one Spirit one Lord one Faith and one Baptism they should endeavour to keep the Unity of the Spirit in the Bond of Peace and not be tossed to and fro like Children and carryed about with every Wind of Doctrin by the slight of men and cunning Craftiness whereby they lye in wait to deceive Ephes c. 4. v. 3 4 5 14. Who transforming themselves into the Apostles of Christ are false Apostles deceitfull Workers 2 Cor. 11 13. But certainly accursed for that troubling the Faithful they would pervert the Gospel of Christ and preach another Gospel than that which had bin preach'd by the Apostles Gal. 1. 7 8. And this is the Sum of the Doctrin of his Church which believing that Faith is necessary to Salvation it being impossible whithout Faith to please God Heb. 11. 6. teaches likewise that the Faithful ought to hold fast the profession of their Faith without wavering for that not only they lose it who deny Jesus Christ to be God as some have done but also all those who endeavor to pervert the Gospel of Christ and in any point of Faith obstinately deny or teach otherwise than was taught by Christ and his Apostles as Hymeneus and Philetus did so that that Christian makes but a very imperfect and lame profession of his Faith who can only say I believe that Jesus Christ is come in the flesh and that he is God and Man the Redeemer of the world unless he can with truth add this likewise I also believe the whole Gospel that he preach'd and every point of Faith that he has taught and deliver'd to us by his Apostles there being the same Obligation to obey his Precepts and hearken to his Words as to acknowledge the Divinity of his Person and it being a sin of the same blackness obstinately to oppose any point of his Doctrine as to deny the truth
the Dispensers of the Mysteries of Christ resolving to turn from his evil ways and bring forth Fruits worthy of Penance there is then and no otherwise an Authority left by Christ to Absolve such a Penitent Sinner from his Sins which Authority Christ gave his Apostles and their Successors the Bâ—shops and Priests of the Catholick Church in those words when he said Receive ye the Holy Ghost whose Sins you shall forgive they are forgiven unto them c. II. Though no Creatare whatsoever can make condign satisfaction either for the Guilt of Sin or the pain Eternal due to it This satisfaction being proper to Christ our Saviour only Yet penitent Sinners Redeemed by Christ may as Members of Christ in some measure satisfie by Prayer Fasting Alms-Deeds and other Works of Piety for the Temporal Pain which by order of Divine Justice sometimes remains due after the Guilt of Sin and Pains Eternal are gratis remitted These Penitential Works are notwithstanding satisfactory no otherwise than as joyned and apply'd to that satisfaction which Jesus made upon the Cross in virtue of which alone all our good Works find a gateful acceptance in God's sight III. The Guilt of Sin or Pain Eternal due to it is never remitted by Indulgences but only such Temporal punishments as remain due after the Guilt is remitted These Indulgences being nothing else than a Mitigation or Relaxation upon just causes of Canonical Penances enjoyn'd by the Pastors of the Church on Penitent Sinners according to their several Degrees of Demerit And if any abuses or mistakes be sometimes committed in point either of granting or gaining Indulgences through the Remisness or Ignorance of particular Persons contrary to the ancient Custom and Discipline of the Church such abuses or mistakes cannot rationally be charg'd on the Church nor rendred matter of Derision in prejudice to her Faith and Doctrine IV. Catholicks hold there is a Purgatory that is to say a place or State where Souls departing this Life with Remission of their Sins as to the Eternal Guilt or pain or yet Obnoxious to some Temporal Punishment still remaining due or not perfectly freed from the Blemish of some Venial Defects or Deordinations as idle Words c. not liable to Damnation are purg'd before their Admitance into Heaven where nothing that is defil'd can enter Furthermore V. Catholicks also hold That such Souls so detain'd in Purgatory being the Living Members of Christ Jesus are Reliev'd by the Prayers and suffrages of their Fellow-members here on Earth But where this place is Of what Nature or Quality the Pains are How long each Soul is detained there After what manner the suffrages made in their behalf are apply'd Whether by way of satisfaction or Intercession c. are Questions superfluous and impertinent as to Faith VI. No Man though just can Merit either an Increase of Sanctity or Happiness in this Life or Eternal Glory in the next independent on the Merits and Passion of Christ Jesus the Good Works of a just Man proceeding from Grace and Charity are acceptable to God so far forth as to be through his Goodness and Sacred Promise truly meritorious of Eternal Life VII It is an Article of the Catholick Faith That in the most Holy Sacrament of the Eucharist there is truly and really contain'd the Body of Christ which was deliver'd for us and his Blood which was shed for the Remission of sins the substance of Bread and Wine being by the powerful Words of Christ charg'd into the substance of his Blessed Body and Blood the Species or Accidents of Bread and Wine still remaining Thus VIII Christ is not present in this Sacrament according to his Natural way of Existence that is with extention of parts in order to place c. but after a supernatural manner one and the same in many places and whole in every part of the Symbols This therefore is a real substantial yet Sacramental presence of Christ's Body and Blood not expos'd to the External Senses or obnoxious to Corporal Contingences IX Neither is the Body of Christ in this Holy Sacrament seperated from his Blood or his Blood from his Body or either of both disjoyn'd from his Soul and Divinity but all and whole living Jesus is entirely contain'd under either Species so that whosoever receives under one kind is truly partaker of the whole Sacrament and no wise depriv'd either of the Body or Blood of Christ True it is X. Our Saviour Jesus Christ left unto us his Body and Blood under two distinct Species or Kinds in doing of which he instituted not only a Sacrament but also a Sacrifice a Commemorative Sacrifice distinctly shewing his Death or Bloody Passion until he come For as the Sacrifice of the Cross was perform'd by a distinct Effusion of Blood so is the same Sacrifice commemorated in that of the Altar by a distinction of the Symbols Jesus therefore is here given not only to us but for us and the Church thereby enrich'd with a true proper and propitiatory Sacrifice usually term'd Mass XI Catholicks renounce all Divine Worship and Adoration of Images or Pictures God alone we Worship and Adore Nevertheless we make use of Pictures and place them in Churches and Oratories to reduce our wandring thoughts and enliven our memories towards Heavenly things And further we allow a certain Honour and Veneration to the Picture of Christ of the Virgin Mary c. beyond what is due to every prophane Figure not that we believe any Divinity of virtue in the Pictures themselves for which they ought to be Honour'd but because the Honour given to Pictures is refer'd to the Prototype or things represented In like manner XII There is a kind of Honour and Veneration respectively due to the Bible to the Cross to the Name of Jesus to Churches to the Sacraments c. as things peculiarly appertaining to God also to the glorify'd Saints in Heaven as Domestick Friends of God yea to Kings Magistrates and Superiours on Earth as the Vicegerents of God to whom Honouâ— is due Honour may be given without any Derogation to the Majesty of God or that Divine Worship appropriate to him Furthermore XIII Catholicks believe That the Blessed Saints in Heaven replenish'd with Charity pray for us their fellow-members here on Earth that they Rejoyce at our conversion that seeing God they see and know in him all things suitable to their happy state but God is inclinable to hear their Requests made in our behalf and for their sakes grants us many favours That therefore it is good and profitable to Desire their Juteocession And that this manner of Invocation is no more injurious to Christ our Mediator or superabundant in it self than it is for one Christian to beg the
Pomp and empty Shew And whereas Christians are commanded by the APostle to serve the Lord in Spirit and Truth She has made void this Precept and neglecting both Spirit and Truth has restor'd the heavy yoke of Jewish Rites without the least Authority of the Word of God But rather in express opposition to it has made these her Humane Inventions take place of the Divine Law And then besides her Ceremonies what an endless account is there of other Ordinances Institutions Precepts to which she obliges all in her Communion How many are her Fast-Days Rogation and Ember-Days How many her Festival and Holy-days How many her Injunctions on several degrees of People That Priests shall not Marry that whosoever is in Orders shall be oblig'd to the reciting or singing such and such Offices That Marriage shall not be permitted but at some set times And a multitude of other such respective Commands which have no grounds in Scripture and no other Authority for them besides the decrees of some Popes who for some private Ends and the making themselves great thought fit to lay these burdens upon the People Some being first instituted by Pope Telesporus as the Fast of Lent Some by Calixtus as the Ember-days Some by Pope Nicholas as the Prohibition of Marriage And so all the rest And yet forsooth all these must be observed under pain of eternal Damnation as if God and the Pope commanding were but all one and had Heaven and Hell equally at their disposure HIS Church has appointed a great number and variety of Ceremonies to be used in the Celebrating Divine Service in the Offices and the Administration of the Sacraments She has likewise many Observances Ordinances Constitutions appertaining to Discipline and the Government of the Flock And all these are receiv'd approv'd or instituted by her every one in her Communion does embrace admit and willingly submit to without opposition exception or calling any into question Because although the Particulars thus appointed or commanded be not to be found in Scripture Yet there being in the Scripture an express and absolute command given to the whole Flock of Christ of following and being obedient to those that have thus order'd these things in virtue of that command they voluntarily and without constraint accept all that is of their appointment without excepting against any thing unless it be manifestly sinful And this they look on as a Christian Duty belonging to all such that are by God's Pleasure in subjection to the Higher Powers or under charge And therefore as a Servant having receiv'd a Command from his Master is oblig'd to comply with it in case it be not sinful although he cannot find the thing then particularly commanded in Scripture the general Precept of Servants being Obedient to Masters being sufficient to let him know his obligation and to remove all scruple And as Children are in Duty oblig'd to perform the Will of their Parents upon the Command Obey thy Father and thy Mother whether the the thing particularly willed be in Scripture or no So they judg it the Duty of all Christian People to submit without contention to the Ordinances and Constitutions of their Pastors and Prelates although the things particularly order'd by them be not express'd in Scripture it being a sufficient ground for this their Submission and Obedience that God has given them a General Command Obey them that have the rule over you and submit your selves for they watch for your Souls as they that must give account Heb. 13. 17. Remember them which have the rule over you who have spoken to you the Word of God whose Faith follow Heb. 13. 7. So that to them it seems a very fallacious rule leading to all confusion and unchristian contentions viz. That the Higher Powers our Superiors Pastors and Prelates are not to be obey'd but only in such things as are express'd in Scripture and as for any other particulars whosoever upon examination cannot find what is commanded by them in Holy Writ may lawfully refuse submission nay he is oblig'd to resist For however this seems to bear much of the Word of God in the face of it yet certainly 't is wholly destructive to it and under pretence of adhering close to the Scripture undermines the very Author of it This the Primitive Christians understood so well that they detested all such Maxims and following the Advice of the Apostle chose rather to trust their Souls in the hands of those whom God had plac'd over them by an humble Submission to the Government and a peaceable Obedience to their Decrees than by a presumptuous questioning of every thing and raising vain disputes to take the Rule of the Flock out of the hands of those to whom God had providentially deliver'd it and place themselves Judges over the Church their Elders Prelates and Pastors whom God had commanded them to hear and be in Subjection to So that we never read that they ever pretended to weigh the Ordinances of their Superiors by their own reasoning or to bring them to the Test of the Word of God before the acceptance but alway judg'd it conform to the Word of God that their Governours should Rule and they Obey Thus when the Apostles observ'd the Sunday instead of the Sabbath and met together at Pentecast we don't read that the Faithful then began to turn over their Bibles to find a Command for these particulars but with a prompt Obedience readily followed them in the Observance So when Abstinence from Bloud and Strangled Meats was order'd by the Elders Assembled at Jerusalem Acts 15. the multitude of Believers having heard the Decree never murmur'd at it or call'd it into question however seemingly contrary to the intention of Christ who in abrogating the Law of Moses was thought to have cut off all these Obligations but they all rejoiced for the Consolation ib. v. 31. So when St. Paul gave orders to the Corinthians 1. Cor. 11. in what manner and posture they were to behave themselves at Prayers in their Assemblies both Men and Women we don't hear that he was challeng'd by any to shew by what authority of Scripture he thus reprov'd and prescrib'd in these particulars or by what they were oblig'd to receive his Prescriptions but with a prompt submission accepted his Orders not doubting but since it was God's Will to place Rulers and Governours over them it must be God's Will that they should be obedient to them in following their Decrees and observing their Constitutions And with this Doctrin of Obedience Humility and Submission all the Primitive Christians were train'd up by the Apostles who zealously laboured by this means to preserve them in peace and Unity that so they might think all the same thing and be of one mind and one judgment and without Divisions insomuch that there is not any one thing so often repeated in their Writings as Exhortations to this Obedience and Submission See how going through the cities they deliver'd
to them the Faithful the decrees for to keep that were ordain'd by the Apostles and Elders which were at Jerusalem Acts 16. 4. See how St. Paul commands the Thessalonians to hold fast the traditions they had been taught by word or by Epistle 2 Thess 2. 15. See how he comands the Hebrews Obey them that have the rule over you Remember them which have the rule over you Heb. 13. 7. 17. See with what earnestness St. John urges this He that knoweth God heareth us he that is not of God heareth us not 1 Joh. 4. 6. hereby know we the spirit of truth and the spirit of errour And then again does not St. Paul commend the Corinthians for their Obedience Now I praise you Brethren that you remember me in all things and keep the Ordinances as I deliver'd them to you 1 Cor. 11. 2. And then having given them directions as to their behaviour in their Assemblies he adds But if any man seem to be contentious We have no such custom neither the Churches of God 1 Cor. 11. 16. And now it being thus evident that the Church of Christ in the Apostles time was founded and preserv'd by a Submission and Obedience of the Flock to their Pastors the Papists teach and believe that what was taught and commanded by the Apostles to the Faithful then living ought to be receiv'd as a Doctrin necessary for all succeeding Ages and that Submission and Obedience ought to have been as much the Duty of Believers ever since as it was then the Commands and Practice of that time being undoubtedly the best and only Pattern for the Faithful for all times even to the End of the World And they do not only teach this Doctrine of Submission in their Books and Sermons but also observe it in their Lives having in all Ages depended on their Elders and Prelates in all matters touching the Discipline and Goverment of the Church leaving Rule to those whose Charge and Office it is to Rule and never believing that they who are under Charge and Command expresly by Saint Paul to Remember and Obey those who have the Rule over them can upon any pretence whatsoever nay tho' an Angel from Heaven should come and Preach otherwise be discharg'd from this Christian Obligation and be exempted from Remembring and Obeying whom thus by God speaking by his Apostle they are Commanded to Remember and Obey And upon this ground it is that in things concerning the Order to be observ'd in the Divine Service in all Ceremonies Holy Rites Ecclesiastical Constiâ—utions and Ordinances they have neither Nill nor Will of their own but always receive and think that the best which is Order'd and Appointed by those to whom by Divine Law they owe this Submission and Obedience and to whom the Ordering and Appointing these things appertains And therefore if these appoint a Day of Humiliation for imploring God's Mercy or averting his Judgements they never scruple to observe it if a day of Thanksgiving in memory of some signal Benefit they likewise Obey If these judge it fit that on every Friday should be commemorated the Death and Passion of our Redeemer in Fasting and command Lent to be observ'd in remembrance and imitation of our Lord 's forty days Fast in the Desart they think it their obligation to do so If these order such and such days to be set apart and kept Holy in Remembrance and Thanksgiving for the Incarnation Nativity Circumcision Resurrection and Ascension of Christ and for other such like intentions they esteem it sinful to oppose it If these judge it decent that the Faithful should bow at the Name of Jesus stand at the reading of the Gospel prostrate or incline themselves at the Confession If they appoint Tapers and Lamps to be used in Churches to represent our Saviour who came to enlighten the World and Incense to be used to mind the people that their Hearts and Prayers should like the Smoak ascend directly toward Heaven If in the Administration of the Sacraments in Exorcisms in the Offices and the Celebration of the Mass these determine several Rites and Ceremonies to be observ'd for more Decency greater Solemnity and that by such exteriour helps the minds of the Faithful may be mov'd to the contemplation of the Sacred Mysteries and rais'd more sensibly to the apprehension of the Majesty of God in whose Honour all is perform'd they look upon themselves bound to allow and embrace all these things without reluctance or opposition always thinking that to be most proper which is instituted by such who have the Rule over them And if any endeavour to raise Disputes and be contentious concerning the Necessity of these Institutions they have no such Custom neither the Churches of God One thing they know to be necessary that is that they should be Obedient and that in the Service of God they must not honour him as the Jews did Isa 58. 13. by doing their own ways finding their own pleasure and speaking their own words but as Christians are Commanded in a true Self-denyal a sincere Humility and Obedience submitting to those whom God has left to rule and govern the Flock Neither is there any danger of falling back into the Jewish Law by approving the allow'd Ceremonies of the Church it being certain that in the Abrogation of the Old Law all Ceremonies were not at the same time extinct But only such as were meer Types and Figures of things to come in the New Law which are now fulfill'd Whilst others fit for the raising Devotion and expressing the affections of the Soul and other such ends are still commendably retain'd as lawful and equally necessary now as heretofore such are Kneeling Fasting lifting Hands and Eyes to Heaven Sighing knocking the Breast days of Humiliation Thanksgiving Watching Hair-cloth Singing Impositions of Hands Benedictions using Oyl Spittle Breathing c. all which are as lawful convenient and necessary for Christans as they were for Jews and no more to be neglected because they were us'd in the Old Law than praying meeting Reading the Law Singing Psalms Humility and Obedience c. are to be laid by and disown'd by Christians because they were observed by the Jews Especially since these with many others have been recommended to us by the practice of Christ and his Apostles and of all Primitive Christianity Neither has the use of Holy Ceremonies been wholly dis-approved by those of the Reformation The English Profession of Faith publish'd in the year 1562. allows them in the 34th Article The Bohemick Confession in the 15th Article Anno 1537. The Augustine Tit. de Miss Anno 1530. as it was penn'd by Melancthon So that since Ceremonies are generally look'd on as commendable and lawful amongst Christians the Papists judge it proper to those who have the Rule to Order and Dispose of them and declare to the Flock how when and where they are to be observed And if they who govern judge fit to oblige the Faithful to