of Truth and the way of Error the way of Godliness and the way of Iniquity the way of Life and the way of Death I most humbly and most earnestly beseech our most Gracious God for his Son Christ Iesus's sake to give you a right understanding in all things and to preserve you continually in the way of Truth Holiness Righteousness and Life Everlasting Amen THE END A SUPPLEMENT To the PRECEDING SERMONS TOGETHER WITH A TRACT concerning the Holy Sacrament OF THE Lords Supper Promised in the PREFACE By the Right Reverend Father in God HERBERT Lord Bishop of HEREFORD London Printed for Charles Harper 1679. A SUPPLEMENT To the Preceding SERMONS IN the Preceding Sermons I have proved these six things 1. That by God's special appointment all persons are to read and learn the Scriptures for their Edification in Faith and good Life and therefore 't is both foolish and impious for vain Man to take upon him to give reasons why the People should not read them 2. The reason of this because that in the Scriptures we have eternal life as our Saviour tells us which St. Paul explicates more particularly saying That they make us wise unto salvation that is they teach us all things necessary for our belief and they throughly furnish us unto all good works that is they teach us all things requisite for good life And these things the Scriptures compleatly contain in themselves without any Humane Doctrines so that if there were no other Writings nor Instructions in the World but the Scriptures alone yet we should not want any thing necessary to eternal life 3. That we are not to believe any thing with Divine Faith but what is clearly contained in Scripture for such a belief is a Duty belonging to God alone and 't is the greatest and most acceptable Duty and Sacrifice we can perform unto God to captivate our understandings in Obedience to Faith in God and therefore to give this principal Divine Service unto Man is high Idolatry and consequently to believe in the Apostles themselves had been great Idolatry had not Christ fully assured us That they should have the Holy Ghost to guide them into all Truth So that to speak properly we do not believe in the Apostles and Prophets but in God the Holy Ghost speaking in them And for this reason we find St. Paul very wary in distinguishing and declaring to the people what he delivered as from the Lord and what he delivered as from himself though he was perswaded he had the Spirit of the Lord even in that But yet no clear and full assurance that it was spoken directly by the Lord. Nay our blessed Saviour himself though God and Man yet would not have us believe in him as Man and therefore assures us That the words he spake were not his but the Father's speaking by him 4. I have proved that we have not any clear and full assurance from God That any Assembly of Men or Church since the Apostles are infallibly guided by the Holy Ghost into all Truth and therefore to believe in any Assembly of Men or Church without this full assurance of the Holy Ghost's speaking in them is Idolatry also for by such a belief you pay them the greatest Divine Worship 5. Though we should grant That some promise of Infallibility were made in Scripture to the Church yet this must include the Laity as well as the Clergy for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate Church is always set in Scripture for the Congregation of the Faithful and is not once set for the Clergy distinct from the Laity But there is no such thing as Infallibility granted to any neither Priests nor People nor both together 6. Grant yet farther that the word Church in Scripture should signifie the Clergy and a promise of Infallibility made to them as Successors to the Apostles yet the same Promise being made and the same Authority given to all the Apostles alike the Successor of St. Peter and his Clergy cannot from hence challenge any more Infallibility than the Successors of the other Apostles with their Clergy and Church But the Papists deny this Infallibility to other Churches Certainly then other Churches may as well deny it to them All these things I have proved But now for a fuller conviction of the Papists and perchance for better satisfaction to some others I have a mind to grant yet farther That Christ made some particular Promise to St. Peter above the other Apostles yea and to St. Peter's Successors also 't is impossible from Scripture to prove either of these but let it pass so let us now see how the Papists can from hence fix this Infallibility to the Bishop of Rome and his Churches For I have shewed you from Scripture which doubtless is of better Authority than any Writings the Papists can bring for St. Peter that Rome was comprised in St. Paul's Jurisdiction and that he lived and preached and suffered there But we will pass over this also and yield to St. Peter's Jurisdiction over the whole World What then Then St. Peter was Bishop of Rome and setled his Successor there And how do the Papists prove this They answer that many authentick Historians tell them so is this all their Proof Humane Testimony from History is this a sufficient foundation for a prime Article of Faith on which depends the Salvation of all Christian Souls Is this a sure Rock or rather a bank of Sand to build their Infallibility upon Do not the same Historians relate that St. Peter was Bishop of Antioch and we have more reason to believe History for this because the Scripture tells us he was there but not one tittle of his ever being at Rome but strong Presumptions to the contrary St. Luke in the Acts speaking so much of St. Paul's going thither hath not one word of St. Peter's who being as the Papists believe so eminent an Apostle above all the rest seems somewhat neglected by St. Luke which makes me suspect St. Luke was not of their Opinion And shall we accuse St. Paul also for want of charity or civility never to mention St. Peter in all those his particular and numerous Salutations to and from others in his Epistles we must not think that their quarrel at Antioch where St. Paul withstood St. Peter stuck so long in his mind as to omit all Salutation to him in several Epistles We ought rather in charity to St. Paul to believe St. Peter was not at Rome And truly methinks the Papists themselves who pretend so much to honour St. Peter do him no small dishonour in affirming him to be at Rome when St. Paul answered for himself before Nero the first time St. Paul complaining that no man stood with him but all forsook him And if those Historians which the Papists rely on for St. Peter's being Bishop of Rome speak true in the circumstance of time then he was at Rome when St. Paul first answered
of them Secondly As to the reason of the Command That in them we have Eternal Life the Romists add that you must take along with you the explication of the Church and such other additions as the Church shall propose for the Church say they is guided by the same Holy Ghost as did guide the Apostles and Evangelists to dictate and write the Scriptures and therefore the Doctrines of the Church are equally to be held and as necessary to Eternal Life But Beloved these are meer juggling mists cast before the eyes of men to lead them blindfold into their superstitious gainful practices And God willing I shall prove unto you that both these their assertions are groundless and false First I shall prove that this command of our Saviour Search the Scriptures belongs to all that are capable to understand matters of Salvation whether Clergy or Laity Men or Women or even Children and that 't is not only lawful but pious to search into the Scriptures Secondly I shall prove that the belief of the Scriptures alone is sufficient to Eternal Life without any addition and that we are not bound to believe any Doctrine the Church shall teach but what is fully contained in Scripture or so clearly deduced from thence that any man of common understanding may plainly see the evidence of that deduction And farther I shall prove that 't is a damnable thing for any man or Church to teach any Doctrine as necessary to Salvation but what is so fully contained in or so clearly deduced from Scripture as I now mentioned And seeing both these points are matters of Salvation wherein all mankind learned or unlearned high and low are concerned I think it necessary to handle these matters in so plain a way as may sute with the capacity of all even the unlearned who are most easily seduced into error I begin with the first part the command of our Saviour Search the Scriptures and to prove that this belongs to all And for the more methodical proceeding in this business I shall divide all sorts of men into three ranks and shew that to search the Scriptures belongs to all three Priests Princes and People And first for Priests there can be no doubt The only doubt in this point is whether they do search the Scriptures so diligently and studiously as they ought that St Pauls objection be not laid to their charge Thou that teachest others teachest thou not thy self Wherefore I beseech you of the Clergy that are present to consider what a shameful and scandalous thing it is that a poor mechanick tradesman should be more ready in quoting Scripture for his error than you for the truth and you that should be able as the Apostle saith with sound Doctrine to stop the mouths of all gainsayers such weak silly gainsayers should stop your mouths with corrupted Doctrine and mistaken Texts and you not able to shew their gross mistakes and so with the noise of Scripture-proofs they go away triumphant confirmed in their errors by reason of your neglect of reading the Scriptures or not understanding what you do read I beseech you consider it well and let this brief admonition suffice without any farther enlargement on this matter And now I may proceed to the second sort of men that are to search the Scriptures that is Princes and all Magistrates for Deut. xvii 18 19 20. we find a command for them And it shall be when he sitteth upon the throne of his Kingdom that he shall write him a copy of this Law in a book out of that which is before the Priests the Levites And it shall be with him and he shall read therein all the days of his life that he may learn to fear the Lord his God to keep all the words of this Law and these statutes to do them That his heart be not lifted up above his brethren and that he turn not aside from the Commandment to the right hand or to the left This command was given hundreds of years before the Iews had any Kings which shews great providential care and earnestness in God that Kings should be studious in his Holy Laws And 't is a very pertinent note that learned Grotius hath on this place That the King is to write himself a Copy of Gods Laws which is the best way to imprint a thing in a mans memory for when a man Copies out any thing he insists upon every word the time of writing and so makes the deeper impression in his mind to remember it Whereby you see that Kings are required as well as Priests to be very conversant in the Scriptures to read them all the days of their life And the reason of this is given by the Prophet Isa. xlix where speaking of the Church of Christ which was to be set up among the Gentiles he tells the Church that Kings should be her nursing-fathers and Queens her nursing-mothers And sure Fathers and Mothers should be able to teach their Children and not their Children teach them From whence I might infer that Kings should be more knowing in Scripture than Church-men Kings being as it were their Fathers And so it was with King David he did so meditate on the Laws of God both day and night that he thereby became wiser than his teachers I suppose he means the Priests who taught him in his minority But let this pass and let us take nursing-fathers here as Protectors only and Governours yet as such they ought to be very knowing in Scripture that they may distinguish between sound and corrupted Doctrine for sure they are not to protect and nurse up Heresie which they may chance to do if they have not a right understanding of Scripture but are led away by false and deluding teachers as the Arrian Emperours were and so proved oppressing Tyrants over the Orthodox Church Thus you see 't is necessary for the Spiritual Government of the Church that Kings should observe this command of God and have the Bible before them and read therein all the days of their life And 't is very necessary also for the Civil Government of the State as 't is there in Deut. exprest that their hearts be not lifted up above their brethren and that they do not multiply to themselves wives nor silver nor gold What is here said of Kings or great Persons concerns all you that are in Authority under the King at present or are like to be hereafter For seeing that Kings cannot be personally present in all parts of their Dominion they are constrained to appoint others under them to perform that which they cannot do themselves From whence it necessarily follows that this command of God to Kings belongs to all those who act by their Authority And as it is in the business of Godfathers and Godmothers that inferior persons are often substituted to perform the parts of great ones so is it in Church-fathers and Church-mothers and their Substitutes are to be Nursing-fathers to
passages which otherwise we could not well understand Thirdly Where a passage of Scripture may have several significations and thereby make it doubtful what is the more proper meaning of it there those Primitive Fathers can best tell us in what sence it was received in the Primitive Church And surely in doubtful places every modest man will think it fit to incline to those Primitive Godly men whose nearness to the Apostles gave them great opportunities of knowing the true sence and whose godly lives give us great assurance of their fidelity in delivering unto us what they received from their godly Fore-fathers some the very Disciples of the Apostles Several other reasons might be added for our regard and reverence to these Primitive Fathers in their Expositions of the dark or doubtful places of Scripture Yet I humbly conceive nothing of all this is necessary to understand those matters of faith which are necessary to Salvation as that God created and governs the world or the incarnation death and resurrection of Christ. These and such necessary things are so plainly set down in Scripture as that men of ordinary capacity may understand them without any Comment of the Fathers But what if any one or more very learned and very godly Fathers even such as laid down their lives for the faith what if they teach me a Doctrine in which the Scripture is wholly silent Ought I not to believe in them To this I small give you an answer from Tertullian one of the first Christian Writers who lived in the second Century about a hundred and fifty years after Christs Ascension He tells us in his Prescriptions against Heresies that this was the rule among Christians That they were not to believe any thing but that which Christ and his Apostles had delivered unto them in the Scripture Hoc priùs credimus non ess◠quod ultra credere debemus And a little after sets down a Creed which very little varies from that which we have amongst us called the Apostles Creed This saith he is our rule of faith and we believe Nihil esse ultra quod credere debemus That there is nothing more for us to believe for this rule here set down is a compendium of all I do not cite this out of Tertullian as if I would prescribe unto you from him what you are to believe by his Authority for he doth not tell us this as his own opinion but only relates what was the belief and practice of the Church in his Primitive days who was so near after Christ. And this Tertullian is generally believed by the Learned to be as faithful a relater as any antient Writer whatsoever And he was of so great a credit with that learned and godly Father and Martyr of the Church St. Cyprian who lived not many years after Tertullian that he always called him Master and daily read his Works calling to his Servant Da Magistrum Give me my Masters Book to read Which shews he was of great credit But Tertullian after the discourse I now mentioned out of him confirms what he had said by Scripture Authority which is of far more weight than Tertullian and St. Cyprian both citing that place of St. Paul to the Galatians Chap. i. vers 8. Though we or an Angel from Heaven preach any other Gospel unto you than that which we have preached let him be accursed Now you must know that the Original Greek from whence our Gospel is translated hath this more effectual to our purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which more exactly in English is rendred thus If any man preach unto you any thing besides what we have preached he doth not say contrary to what we have preached but besides which is the same in effect as to say any thing more And Arius Montanus a learned Papist in the University of Sevil in Spain who translated the Greek new Testament word for word sets it down just as I have done unto you Praeter quod evangelizavimus Besides what we have preached St. Paul means If they shall preach any more as necessary to Salvation for this is to make the Word of God of no effect he having in his Holy Word given us a rule of Faith for our Salvation and then for any one to say you must believe more is in effect to say Gods Word is not sufficient This is an accursed saying according to St. Paul Now if neither St. Paul nor an Angel from Heaven had any Commission to preach any thing besides what is already set down in the Scripture certainly we may shut up our ears to any one or to all the Doctors of the Church preaching unto us any thing more than what is there contained As for Example If they shall preach 't is necessary to obey the Pope to believe Purgatory or the like things which are not expressed in Scriptures let them be accursed as St. Paul saith A second Question may be what you are to do when any Father or Fathers expound a place of Scripture contrary to what you believe is the plain meaning of that place Must you quit your own judgment and believe in them This is just like the Prophet whom God sent to Bethel with an express command not to eat bread there he hearkened afterward to the old lying Prophet who pretending to have received a contrary message from God dissuaded him from what God had commanded for which he was slain by a Lion in his return And surely all men have great reason to expect the like recompence for their disobedience who forsake that which they verily believe is Gods Command and hearken to the Doctrins of men To this my Answer I shall give you another from a person of great Authority St. Austin a most eminent Doctor of the Church In one of his Epistles to St. Ierome he gives a clear judgment in this case First He tells us that when he reads the Holy Scriptures he entirely submits his own judgment to them and absolutely believes every thing there to be true meerly because it is contained there Gods Word is truth it cannot be otherwise therefore whether he understands it or no yet still he believes it truth But as for all other Writers he saith Alios autem ita lego ut quantalibet sanctitate doctrináque praepolleant non ideo verum putem quia ita ipsi senserint sed quia mihi vel per illos autores canonicos vel probabili ratione quod à vero non abhorreant persuadere potuerint Other Writers I so read as that be they ever so Holy ever so Learned I do not therefore believe their opinion to be true because they thought so but so far only as they prove it true by Canonical Scripture or by such reasons as seem not to be contrary to the truth And then tells St. Ierome that he doubts not but he is of the same mind And as for my part I am fully of Saint Austins mind and farther think it
of God to confirm their Doctrine for we have no other assurance of the Doctrine delivered by the Apostles but the miracles which they wrought in confirmation of it Excuse me for herein you are foully mistaken we have our Saviours command given them to preach the Gospel to all the world and we have his promise made to them that he would send the Holy Ghost unto them to lead them into all truth which we are assured did descend upon them working miraculously in divers and sundry manners Wherefore to speak properly we say That we do not believe in the Apostles but we believe in God the Holy Ghost speaking to us by the Apostles And which is yet more our Saviour himself which was both God and man yet he doth not require us to believe in him as man but as God assuring us so Ioh. viii 28. I do nothing of my self but as my father hath taught me I speak these things And again xii 49. I have not spoken of my self but the father which sent me he gave me a commandment what I should say and what I should speak By which we are fully instructed that we are not to believe in any man living but only in God speaking to us by man and therefore we are not to give Divine Faith to the Doctrine of any man the greatest Saint that ever was unless we are as fully assured that he hath God the Holy Ghost speaking in him as we are that he spake to us by the Apostles And certainly we have no such assurance of any man since the Apostles no special command given by Christ to preach any new Gospel no promise of the Holy Ghost to lead them into all truth no visible descension of the Holy Ghost in after Ages no gift of tongues nor prophesie But it may be you think that at the end of St. Matthews Gospel where Christ sends the Apostles to preach and says Lo I am with you always even unto the end of the world this promise must be intended to the Apostles Successors also the Fathers of the Church that Christ would be with them unto the end of the world for the Apostles themselves were not to continue unto the end of the world but their Successors All this I grant that Christ will be with the Fathers of the Church the Successors of the Apostles to the end of the world who succeed the Apostles in their Doctrine as well as in Office Christ will bless them and prosper that Doctrine unto the end of the world Wherefore I pray you consider the whole context of that place Vers. 19 20. Go ye therefore and teach all nations baptizing them in the name of the Father of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you and lo I am with you always even unto the end of the world So long as you teach the things I have commanded you so long I am with you even to the end of the world The promise then of being with them to the end of the world is conditional viz. If they teach the things that Christ hath commanded either by himself or by his Apostles who were guided by his Spirit all which commands of Christ and his Apostles are delivered unto us in the Scriptures On this condition the promise was made in teaching the things commanded and not otherwise What is this to teaching of new Doctrine not commanded by Christ not contained in Scripture Not one tittle of promise made for that nor any commission given to teach new Doctrines but rather a curse for the person teaching any other Gospel than what was already preached be he man on earth or Angel from Heaven Gal. i. 8. Why because the Doctrine preacht by Christ and his Apostles was compleat for our Salvation And therefore we do not find that any one of the antient Holy Fathers doth pretend to any such infallible guidance of the Holy Ghost and thereby require submission and obedience to his Doctrine but rather declares quite contrary as I have newly mentioned unto you out of St. Austine one of the four principal Doctors of the Church who gives us a general rule Not to give any assured belief to any the most learned and most Holy Fathers farther than they can prove their Doctrine by Scriptures that is our compleat rule of faith Is it not then a strange disobedient wilful blind submission to their Doctrine expresly contrary to the rule of faith given by themselves And great reason had St. Austin to give us this rule when he had found as he expresses in another place that St. Cyprian a preceding Father of the Church most eminent for learning and sanctity who laid down his life for the faith this great Doctor Saint and Martyr taught and maintained an error even unto death which error of his was condemned afterwards by the whole Christian Church And not only St. Cyprian but all the great Bishops of Affrica joyned with him in this error And long before St. Cyprian Papias Bishop of Hierapolis whom that famous Bishop of Lyons Irenaeus affirms to have been a Disciple of St. Iohn the Evangelist and very probably he might be so for St. Iohn dyed in the hundred and second year of our Lord and Papias was then a Pastor of the Church He taught if not began as most antient Writers conceive the error of the Chiliasts That Christ should come again to reign here on earth a thousand years Irenaeus Bishop of Lyons mentioned before learnt this error of him and did propagate it farther till at length it infected most Writers of that Age. And this Irenaeus himself was the Disciple of St. Polycarpus and Polycarpus the Disciple of St. Iohn and therefore 't was no wonder that this error was taken up by many Doctors of the Church having two such famous men the Authors of it Yet this error was not long after rejected by the whole Christian Church Good reason then had St. Austin to give us that rule not to subscribe to any Doctrine of the Fathers but such as they proved by Holy Scriptures And it was a seasonable caution to future Ages against his own Doctrine for he himself taught the error that it was necessary to administer the Sacrament of the Lords Supper to Infants and this was an opinion generally believed in the Christian Church for many years though afterwards and to this day concluded a gross error And I beg leave to say this as true as free That whoever reads the Doctors and Fathers of the Church writings of the erroneous customs generally practised in their times but afterwards rejected by the whole Christian Church as well by the Papists as others shall find these Fathers as zealously maintaining by forced arguments and wrested Scriptures those their erroneous customs as the soundest truths God is my record I say not this out of any reproach to them whereof many have been great Champions for the fundamental truths and
Fathers but by this and the following discourses you will find the doctrine of man is no sure ground to build your Faith and Salvation on but only on the Word of God Moreover were the Doctrines of the Fathers of far more Authority yet among their Writings there are many spurious Books foisted in by idle Monks who were the common transcribers of the Fathers Works before Printing Bellarmine the great Champion of the Papists doth acknowledge this and hath written a Book to distinguish the true from the false yet hath reserved some in his Catalogue for true making for their Doctrines as spurious as those he hath cast out You see then 't is very difficult to know which are the genuine Books of the Fathers and when you know that 't is as difficult to know what is the clear sence of their Writings and thirdly to know which are their Orthodox Opinions which their Errors for there is no learned Papist but will acknowledge they had Errors and after all this we have no warrant to build our Faith and Salvation on their Doctrine Wherefore to save all men this great labour both needless and fruitless I resolved on this short easie plain way to prove That in the Scripture alone without any other Book in the world we have clear full and compleat instruction for matters of belief and practice in summ all things necessary for our salvation in Scripture and that there is no need to consult any other Book but the Bible alone for all And Secondly I do here further prove that it is both dangerous and impious to affirm the Scriptures are not compleat in themselves for our Salvation And Thirdly that 't is both irreligious and idolatrous to believe in any man or assembly of men in matters of Salvation which saves all men the labour of looking farther than the Bible for it And because the Papists pretend Scripture which we acknowledge to be our Rule of Faith for some of their Opinions differing from us I have here I hope fully Explained and Answered those Scriptures especially what they pretend for Transubstantiation and Corporal Presence of our Saviour Christ in the Lords Supper which I shall add at the end in a short Tract by it self because it is not at all contained in that Text whereon my three Sermons depend And thus I hope this little Book if not confuted subservient to Scripture may without any other satisfie and settle any one in all the Controversies we have with the Papists First by having proved we are not to believe any thing with divine Faith but what is plainly contained in Scripture Secondly by having Answered what they pretend from Scripture Thirdly because for all other differences with us they have no Scripture Now if any Papist can confute me in any one of these material principal things I shall heartily thank him and promise in the word of a Christian I shall readily acknowledge my Error and embrace his Truth But if he only cavil or scurrilously scoff at trivial things as some to their own shame and reproach have formerly done I shall thank them also for this for thereby they prove their own Errors and confirm my Truths I have this one thing more only to trouble the Reader with The first of my three Sermons on that Text Search the Scriptures was Preacht in September 1677 and in June 1678. comes out a little book to the same intent of that Sermon expressing several things in it and in the very same manner by what means I know not but this I and many others know that my Sermon was Preached almost a year before that Book came forth and therefore I could not have them from that Author called The same Author that wrote the whole Duty of Man who it seems must countenance Books to the worlds end However I thought it fit to Print that Sermon with the other two first because it contains several things not in that Book and secondly the other two would be very defective without it And now good Reader I beg your favourable Censure if you find any small Mistakes or Errors for you know and I confess being a man I may err humanum est errare sed in errore perseverare belluinum est therefore I abhorr it I conclude all with my Prayers for you and begging your Prayers for me that God in his great mercy by the light of his holy Word and holy Spirit would guide us all into all saving truth And to his Divine Majesty from whom cometh every good and perfect gift be ascribed as is most due all Honour and Glory for ever and ever Amen A SERMON ON JOHN V. Ver. 39. Search the Scriptures for in them ye think ye have Eternal Life WHEN I last appeared here my business was to arm you with Christian Courage and firm resolution to fight manfully the good fight of Faith with full assurance of a glorious reward from the sure hand of our most gracious God who never fails to reward those that seek and serve him And this our fight must be not with the arm of flesh and sword of steel which is often subdued and broken by a stronger but with the power of the Word and Sword of the Spirit which no power upon earth or under the earth can subdue because he that is with us is stronger than all that are against us Now for the present I shall endeavour to shew you what we are to fight for And this we learn from the Apostle St. Iude who commands us to contend for the faith once delivered to the Saints once for all the faith which was delivered by our Saviour and his Apostles once to remain to all future Generations for the Salvation of all Mankind Which Faith is contained in the Holy Scriptures and written there for our Learning as the Scripture it self tells us Search therefore the Scriptures for it for in them ye have Eternal Life In these words we have two things set forth unto us First A Command Secondly The Reason of the Command The Command to Search the Scriptures then the Reason of this Command for in the Scriptures we have Eternal Life Both these things are so plain in themselves that they need no explication But the perverse wits of evil men who can find nodum in scirpo have invented some difficulties in them to excuse their pernicious practices clean contrary to them The Governours of the Romish Church guilty of such practices have invented these difficulties For they having many things in their Church Devotions quite contrary to Scripture as I shall shew you e're this business be ended find it necessary to shut up the Scripture from the Laity who would not so blindly be seduced into them had they the light of Holy Scripture to discover the grossness of them And therefore First They will have it that this command of our Saviour to Search the Scriptures belongs only to the Clergy and they are to teach the people out
the Church to countenance and protect the Orthodox Teachers They are likewise to read daily in Gods Holy Word for the very same ends that their hearts also be not lifted up above their brethren that they do not multiply to themselves silver nor gold which all in Authority are by nature prone unto and inferiours probably more than Kings themselves for Kings being born to great dignity power and revenue are not so transported with it as persons who from a low condition are exalted unto them commonly their minds also are exalted And so we see on the contrary part men who are tumbled down from dignity power and wealth are far more dejected with it than those who are born and bred in low and poor estate these are as contented and chearful in that condition and commonly more than great ones in theirs and just so born Princes commonly are less arrogant and less covetous than those risen to great dignity Now reading daily in Gods Holy Word especially in the Gospel doth very much abate all exorbitancy in these matters when there we contemplate the poverty the humiliation the meekness the affability of the King of eternal glory Yet this hindered him not in shewing his Authority when it was needful for he sharply rebuked the vices of the Iews and with a scourge whipt out of the Temple the money-changers and other Mechanicks that prophaned it The severity of justice mingled with meekness and affability in due time and place hath a wonderful commanding authority over the hearts of all and makes Government both beloved and feared Besides reading the Scriptures hath another great effect conducing very much to Government for 't is very powerful in operation making great impressions of all vertues in the minds of men the practice whereof in the Magistrate gains him great reverence to his Authority and is also a great inducement to the people to follow him in the way of vertue and then the Government will be so easie to him as he may lead them with a twine thread as commonly we say to whatsoever he pleases Vertuous persons never resist Authority knowing 't is the Ordinance of God but will rather defend it with their lives whereas all vitious persons hate Government as a restraint to their licentious appetites and a curb to their covetous and injurious oppressions of others and are therefore ready on all occasions to mutiny and rebel against Authority but then the Magistrate having by his just and vertuous proceedings possest himself of the hearts of all good men and increased the number of them by his pious example shall be sure to have all their hands ready to assist and protect him in the due execution of his Office No laws in the world can preserve Government long without the operation of Gods Laws on the consciences of men for when evil men have conceived and nourished up wicked designs in their hearts their passions will be so blown up and enflamed by mutual discourse and animating one another and their reason so blinded by their passions that they will venture on the most irrational and desperate attempts and proceed to some sudden mischief though it be to their own ruin and loss of life But the Laws of God principiis obstant give a check to the first motions of wickedness the all-seeing eye of God and his severe avenging hand with eternal flames strikes a terror in the heart and there suppresses all evil designs before they go farther securing the Government in continual peace and safety And thus I have shewed you the obligation that lies on Princes and all Magistrates that are under them to be studious in reading the Scripture and in acting according to Gods Holy Laws considering how advantagious it will be to the ease and happiness of their Government There remains now to treat of the third rank of men the People and to shew you that they also are included in this command of our Saviour to search the Scriptures And this I shall prove unto you by the whole current of the Bible I begin with the Old Testament the Books of Moses and the Prophets Did not Moses deliver all his Laws and Ordinances to the people and that by Gods express command as you may see Exod. xix and several Chapters following where 't is often repeated Call all the people Tell the people c. twenty times over and more And so again in Deut. vi 7. and again xi 18. When Moses repeated unto the people all the Ordinances of God he called all the people together all Israel and commanded them to teach their Children all the words of the Law and to expound to them the meaning thereof and farther that they should write them on the posts and gates of their houses that they might have them always before their eyes and to wear them as frontlets on their foreheads and on their arms as bracelets for perpetual remembrance and to talk of them to their children when they sate in their houses when they were in the field and when they walked by the way All this you have set down at large in those Chapters mentioned I beseech you now can any thing be more earnestly required more strictly commanded And then again for the Prophets as you will find almost in every Chapter Go to my people Speak in the ears of all this people Cry unto this people and say I have sent unto you all my servants the Prophets rising up early and sending Sure I have said enough and enough for the Old Testament Now for the New from the very beginning to the end Were not the very first glad tidings of the Gospel declared unto the people the meanest of the people Shepherds and by them to others of like condition and when Iohn the Baptist came out of the Wilderness to preach Was it not to the people And when Christ himself went forth to preach Was it not to the people and those of the lowest degree And he gave it unto the Disciples of St. Iohn as a special sign of his being the Christ That the poor had the Gospel preached unto them as if it were chiefly intended to them And accordingly St. Paul tells us 1 Cor. i. 26. Ye see your calling Brethren how that not many wise men after the flesh not many mighty not many noble are called And as our Saviour himself preached unto all and for the most part to those of the lowest degree so when he was to leave this world he gave the like charge to his Disciples That they should preach the Gospel to every creature as you may see in the last Chapter of St. Mark to every creature that is to every humane Creature which expression of our Saviour carries great energy as if he had said In the preaching of the Gospel do not go the way of the world and make your application to the great to the rich to the powerful no but to those of low degree as I have done to
mercy to stir up Dr. Luther Bucer Melancthon Calvin and several others to open again the Gospel unto us and by the light thereof to discover the Heathenish superstitions of the Church of Rome who had again revived many practices of old Pagan Rome the Pagan had their purifying Waters called Aquae Lustrales in imitation whereof the Papists have their Holy Water to sprinkle themselves withal when they enter the Church So instead of the Pagan Vestal Fires the Papists have their lamps continually burning day and night before their Altars The Pagans had their Tutelary gods as Protectors of this and that place so have the Papists their several Saints for several Countreys St. Dennis for France St. Iames for Spain St. Peter for Rome St. George for England St. Patrick for Ireland The Pagans carried the Idols of their gods about in Procession with great pomp burning Incense and singing Hymns unto them the Papists do the very same to the Idols of the blessed Virgin and Saints to the reproach rather than the honour of their memory as if they had been Heathen and not Christian Saints Many many more are their superstitious fopperies forsaking the body Christ and follow the infatuating shadows of humane inventions Teaching for Doctrines the Commandments of men God only knows what a Chaos of confusion we had been sunk into before this had not God stirred up those Worthies I mentioned when the Pope like a God upon earth had usurped that Anti-Christian power as to thwart the commandments of God and Christ our blessed Saviour as I have already shewed you in many particulars But there is one I have not yet mentioned more remarkable and detestable than any of those I mean the countermanding that solemn and last command of our Lord and Saviour Jesus at his last Supper after he had instituted the blessed Sacrament of his body and blood to our endless comfort and commanded his Apostles to do the same in remembrance of him And I pray you take notice of one circumstance therein which perchance you have never yet observed and 't is this When our Saviour delivered the Bread unto the Apostles he said Take eat this and no more but when he delivered the Cup he gave a more exact command for it saying Drink ye all of this As if he had said Be sure that every one of you partake of the Cup let no one omit it And why so particularly command the Cup more than the Bread Truly with great reason He divinely foreseeing the sacrilegious dismembring of this blessed Sacrament which the Roman Church would make in depriving the people of the Cup. Whereas one would think this Command of our dying Lord and Saviour for us should of all other Commands be most exactly performed to a tittle in every point Yet the Pope as ungratefully as insolently presumes to command to keep the Cup from the People Who could have believed such an insolency had not the whole world seen it By the same rule he might and perchance before this time had not his high presuming power met with such opposition in Germany would have taken away the Bread also and made the People only gazers on and admirers of the great dignity of the Priests who alone were admitted to that Holy Supper for so it is among them now for the most part the Priest saying Mass every day but the common people generally receive the blessed Sacrament but once or twice a year Now had the Pope taken away the Bread also he might have given the very same reason for that as he doth for taking away the Cup. They give two reasons First because it may happen that in delivering the Cup to many people the Wine which they call the Blood may be spilt Why so in giving the Bread some crums may fall and they affirm that Christs body is entirely contained in the least crum Secondly They say the People have the Blood of Christ in his Body when they receive that and therefore they need it not again in the Cup. Though 't is apparent in Scripture that our Saviour gave it in the Cup apart to signifie his bloodshedding from his body saying This is my blood which was shed But 't is no matter what our Saviour said the Pope says otherwise and we must hearken to him he says 't is sufficient for the People to receive the Blood in his Body And so should he say that he is the Head of the Church and if he alone receive the Bread and Cup and no other neither People nor Priest receive either 't is sufficient if the Head receive them the Head stands for the whole Body the Pope guided by the Holy Ghost says so and then who dares say otherwise And thus you see that if we once let go the Scripture farewell all Religion all the commands of God are to small purpose what the Pope says must be a Law Good Lord deliver us The time is welnigh past and I must hasten to an end Wherefore I shall now add only a short reflection on what hath been said with a word of Exhortation in the close You have heard Gods Command to the People of Israel concerning the Old Law That all should read it teach it their Children write it on the doors and posts of their dwellings discourse of it in their Houses by the way and in the fields You have heard also Gods Command to the Prophets To go to all the house of Israel to all the people and cry aloud to them all the day long You have heard our Saviours Command to the Apostles To go and Preach the Gospel to all Nations to every creature You have heard how the Apostles guided by the Holy Ghost directed their Epistles To all the Faithful to all the Saints You have heard Saint Paul strictly command his Epistles to be read to all the holy Brethren And now shall any man be so insolently so desperately wicked as to dare to controul the Command of God so often reiterated and countermand the Scriptures to be shut up from the People Man a worm of the Earth thus to oppose his Creator Nay my beloved hearken yet farther The Romanists declare it to be a sin for the people to read the Scripture And you know the wages of sin is death eternal death so then the Romanists declare it to be Eternal Death for the people to read the words of Eternal Life Stand amazed O ye Heavens at this If this be not transcendent madness and transcendent wickedness too tell me what is To say the Sun is darkness is ten times more tolerable than to say the word of Eternal Life is Eternal Death to him that reads it But now I beseech you mark what a ridiculous Salvo they bring for this their horrid wickedness O say they but you may have leave of your Confessor to read the Scripture if he find you fit for it that is if he find you a dull tame Ass ready to bear all the
back that was profitable Doth not this I pray you fully confirm what I said That the belief of any thing more than what is declared in Scripture may prove rather a hinderance than a help to Salvation Nay 't is not only may be but probably if not certainly will be a hinderance and not a help since the Apostle assures us that he declared all things profitable that is all things helpful And doth not St. Peter 2 Epist. i. 8. and following verses discourse to this purpose For there he tells them that in doing those things which he had taught them they should make their calling and election sure and that thereby an entrance should be ministred unto them abundantly Were it not then as sensless as dangerous to venture on any other means or helps as they call them than what the Scripture shews for our Salvation for if we follow that it makes our Salvation abundantly sure But say the Romanists all that the Apostles declared was not committed to writing but some by word of mouth and so passed by tradition from hand to hand and for this they bring us a Scripture 2 Thes. ii 15. My Brethren stand fast and hold the traditions which ye have been taught whether by word or our Epistle From whence say they 't is evident that all things the Apostles taught for mans Salvation were not delivered in writing but some by tradition from word of mouth The answer to this is very easie for though St. Paul did not teach the Thessalonians all things by writing but some by word of mouth yet it doth not follow but that his Epistles to the Thessalonians with other his Epistles as also the Epistles of the other Apostles the Acts the Gospels all together did contain in them all things necessary and profitable also to Eternal Life For this reason St. Paul commanded his Epistles written to one Church to be read to other Churches as I formerly shewed you And so St. Peter in his Epistles commends to the people likewise the Epistles of his beloved Brother Paul And therefore I did not say that any one Epistle two or three did contain all things necessary to Eternal Life Nor did our Saviour tell the Iews that in any one or more Prophets they had Eternal Life but in the Scriptures they had Eternal Life in Moses Psalms Proverbs Prophets in the whole Scripture And if the Old Testament were so perfect and so glorious as to contain in it all things necessary to Eternal Life which glory was to be done away as St. Paul saith shall not the New Testament the Ministration of the Spirit be much more glorious and perfect 2 Cor. iii. 7 8. Would God be less careful of his Church establish'd by his own Son in Person which was to remain to the end of the world than of that erected by Moses his Servant which was but a shadow of that to come Can any man be so simple as to think this though perchance so perverse as to affirm it This and such like things they may whisper in a corner to silly women or men as silly but certainly none can have the face to say this to any man of understanding 't is so absurd and so fully confuted by St. Paul not only in the places before cited but also in 2 Tim. iii. 16 17. where he tells him that all Scripture is given by inspiration from God and is profitable for doctrine for reproof for correction for instruction in righteousness that the man of God may be perfect throughly furnished unto all good works Observe I beseech you That the man of God may be perfect perfect in Doctrine in faith in good works in all things Oh! my beloved God send me and you the perfection of Scripture the Doctrine and Works there taught and let the Papists follow their Doctrines of men their perfection their works of merit yea and of supererogation too Whereas we learn from Scripture that when we have done all we can we are unprofitable Servants but their Doctrines of men teach them that their great Saints Bennet Francis Dominick Ignatius and many hundreds more are such profitable Servants and have done such mighty works of perfection as not only to merit Heaven for themselves but also to gain Heaven for others by their superabundant merits which the Pope hath power when he pleases to apply to Souls scorching in Purgatory and dismiss them away presently to Heaven Sure a hard hearted cruel man that will let any lie long in those raging flames if he have power to release them Who can but pitty those poor silly Souls that are led into everlasting flames by these seducing Teachers so flatly contrary to the Scriptures cited now and others That no man may deliver his brother or make agreement unto God for him For it cost more to redeem their Souls it cost the blood and death of our Saviour Jesus For our sins being trespasses against the infinite majesty of God none but our Saviour who is also of an infinite Majesty both God and man could make a just satisfaction for them Had a thousand Bennets Dominicks c. and ten thousand thousands more been sacrificed on Crosses all had been in vain we should all lie for ever in everlasting flames These Scriptures are shut up from the eyes of poor blind-folded Papists But Blessed are your eyes for they see and your ears for they hear Matt. xiii 16. Your eyes and your ears see read and hear these Scriptures daily preached unto you Hold fast these the words of Eternal Life which alone will make you wise unto Salvation and throughly furnish you unto all good works make you perfect without any Doctrines of men as you shall hear more particularly by and by What then must we lay aside all the Writings of the Holy Fathers and Doctors of the Church even in the purest times by no means for they may be very helpful to us in expounding obscure places of Scripture for which several sorts of learning are very useful First The perfect understanding of the Original Languages in which the Scriptures were written as the Hebrew the Syriac the Greek Languages Now many of the Primitive Fathers were either born or much educated when those Languages were naturally spoken and thereby could much better judg of the propriety and full signification of many words which we are much to seek in and each Country Language hath several proverbial sayings and antient forms of speech which in process of time grow out of use and very hard to be understood we see that very few now are able to understand old Chaucers Language English being very much altered since Secondly History and Geography are very necessary for the understanding of several passages in Scripture And certainly those Primitive Fathers living near the times and places when and where our Saviour and the Apostles taught and acted may be able to inform us of several circumstances and give us great light in many
not to add any thing nor subtract from it under a severe penalty there declared Wherefore we must take this Text as it lies without any human addition and so 't is evident that it contains nothing but the determination of matters of trespass between Neighbours of which our Saviour would have the offender privately admonisht and if no amendment than appeal to the Congregation in publick Not one word here concerning matters of Faith And thus beloved you see what a vain empty sound this great clamor is which the Papists make of this Text Hear ye the Church and whoever will not hear the Church let him be unto thee as an heathen man and a publican Every part of it most grosly mistaken and wrested from the true meaning matters of fact such as trespasses and injuries wrested to matters of Faith the word Church wrested from the Congregation to the Clergy contrary to the whole current of Scripture Wherefore my beloved you see how necessary it is for you to follow this counsel of our Saviour and search the Scriptures and advise also with the more learned Pastors of our Church to arm you against these seducing teachers I hope this Text is sufficiently cleared and so I pass unto another 1 Tim. iii. 15. There 't is said The Church is the Pillar and ground of truth This Scripture say the Papists plainly relates to matters of Faith for truth is the object of our Faith we readily grant it What then Why then we are to hold fast to the Faith of the Church for that is the Pillar of truth ergo she cannot err This is another of their feigned consequences far from the meaning of the Text let us then peruse the Text it self with the circumstances there set down as we did the former and you will not find any such thing here as the Papists pretend That thou mayst know how thou oughtest to behave thy self in the house of God which is the Church of the living God the pillar and ground of truth First That thou mayest know how thou oughtest to behave thy self in the house of God There is nothing more frequent in Scripture than to set the word House for the People the house of Israel for the people hundreds of times And so Moses was faithful in all his house Heb. iii. 2. that is among all his people And so 1 Pet. ii 5. tells the Christians That as living stones they are built up a spiritual house to God And again iv 17. If judgment begin at the house of God that is the people of God Wherefore here Behave thy self in the house of God signifies the houshold the people of God That place where a man dwells is commonly called his house and God being said to dwell among his people 2 Cor. vi 16. I will dwell in them and walk in them and I will be their God and they shall be my people therefore the people are called the house of God Next follows Which is the Church of the living God that is the Congregation of the living God for 't is the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I shewed you alwaies in Scripture signifies the Congregation Now I pray you put this together that thou mayest know how to behave thy self among the people of God which is the Congregation of the living God the pillar and ground of the truth This last part of the verse the pillar and ground of the truth is metaphorical and may be interpreted several ways according to several mens apprehensions But in the first place I conceive all must grant that no metaphorical saying can be a clear evident and general rule to explain and determin other sentences but rather in it self needs an exposition But however you take this place it is evident that the Papists from hence can never have any proof for the infallibility of their Church as they would have it for S. Paul calls the Congregation of the people the pillar and ground of the truth But to shew you how little this Text will serve their turn though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never in Scripture signifies the Clergy yet for their greater conviction let it pass The Clergy are here called the pillar and ground of truth What then Why then the assembly of the Clergy must be infallible Hold there I beseech you Why can truth be fallible no certainly but the pillar of truth may fail the pillar may decay and go to ruin but the truth of God endureth for ever 1 Pet. i. 23. What then is meant by these words The pillar and ground of the truth I will shew you I suppose you have seen pillars set up in high ways at the meeting of several ways together and inscriptions written on the several sides of the pillars This way leads to such a place That way leads to that place some pillars have arms in them and hands pointing to the ways The pillar is only that which bears the inscription 't is the inscription that gives you the true information which is the way Now St. Paul saith Rom. iii. 2. speaking of the people of the Iews and the great advantage they had over other Nations For unto them were committed the Oracles of God And so St. Stephen Acts vii 38. tells his brethren the Iews that their fathers received the Oracles of God to give unto us So we may say of the Christians to their great honour and advantage above all other people in the world To them were committed the Oracles of God the Holy Scriptures to give unto us As then of old the people of the Iews were peculiarly the people of God the house of God which was then the Church of the living God the pillar and ground of the truth and they bare the Oracles of God the Holy Scriptures So St. Paul now calleth the Christians the peculiar people of God the house of God which is the Church of the living God the pillar and ground of the truth for they now bear the Oracles of God the Holy Scriptures the word of truth teaching us the true and perfect way to the Heavenly Ierusalem This my Exposition is strongly backed and confirmed by another Text of Scripture which is accounted by all men the best way of expounding Scripture Rev. i. 20. The seven Churches or Congregations are set forth by seven golden Candlesticks and you know candlesticks give no light of themselves but only hold the candles which give the light so the Churches are to hold forth Christ he is the light of the world and his Doctrine contained in the Scriptures they give the light they teach us the way to Eternal Life As in the former place the pillars bear and hold forth the inscriptions the Oracles of God so here the Candlesticks hold forth the light of Gods Holy Word this teacheth us the way herein lies the infallible truth not in the Church the Congregation that consists of fallible men Gods Word is truth all men are liars And
as the Iews people and Priests also erred and so grosly erred as to become Idolaters yet the Oracles they bare never erred so we may too truly say to the proud boasting Papists their whole Church Pope Princes People have and do all err and so grosly err as to be guilty of great Idolatry worshipping and praying and thereby giving Gods glory to Saints and Angels to Pictures and Images This is most rationally and learnedly proved by Dr. Stillingfleet now the Reverend Dean of St. Pauls and most practically and palpably shewed in a small Book Intitled A Letter to a Friend concerning Popish Idolatry which in one hours reading fully declares it Of which Letter I will say only this That I am sure all there set down is truth for with my own eyes I have seen all having lived many years abroad amongst them But I grant they are not all practised here in England for two reasons First They would be ashamed to set up Pictures and Images here publickly to worship in the face of the Gospel-Sunshine where very Children would deride them And Secondly the Laws and Government would not suffer them Wherefore to conclude this point whoever reads the Gospel and by that examines the Doctrines of the Romish Church shall see that she is not the infallible Church she is pretended to be as plainly as you see the Moon is not the Sun you will discover such foul black spots in her face as may assure you she is not that beautiful beloved Spouse set forth in the Canticles for she hath so foully erred against the truth of the Gospel in several things which I have formerly laid before you as makes it most evident that she is neither truth nor so much as the pillar of truth but the pillar of error stifly mainteining several errors and doth not so much as hold forth the Gospel of truth to teach the people the way to Heaven but shuts it up from the people that she may lead them blindfold into error And so much be spoken concerning this Text The Church is the pillar and ground of the truth If any man can give a better exposition of this Text I shall be glad to learn it of him but I am sure the Papists have not yet by all that ever I saw or heard of They bring us another Text much like this Matth. the last Chapter where Christ sends forth his Disciples to teach all Nations promising to be with them in teaching unto the end of the world This Text I fully answered in my last Sermon Moreover these words being spoken by our Saviour to all the Apostles in general and their Successors of necessity gives equal Commission to them all and therefore makes more against the superiority of the Romish Church than for it for by this all Churches planted by other Apostles have the same promise The Papists therefore have one Scripture more which they urge particularly for their Church but it hath been so oft disputed and so fully confuted by whole Volumes of our Writers as a man would wonder to see them like Cats knockt down and quite dead in all appearance yet rise up again with this Text in their mouths It is this Thou art Peter and upon this rock will I build my Church and the gates of hell shall not prevail against it Matt. xvi 18. As to this I shall give you the heads only of several answers as plainly and briefly as may be for your more easie remembrance But I pray you still remember what we are searching Scripture for and that is a plain easie rule to determine all doubts that may arise in matters of faith And certainly this Text is not such but as far or farther from that than the former for 't is a figurative speech all along it speaks of building on a rock and the gates of Hell of binding and loosing almost every word a figure and the greatest Doctors and Fathers of the Church have disputed very variously about it the Papists cannot deny it and therefore this cannot be a plain easie rule to clear doubtful matters it being so doubtful in it self Let us now hear what the Text it self saith Thou art Peter and upon this rock I will build my Church and the gates of hell shall not prevail against it Is here any one word that the Church shall be infallible and cannot err The gates of Hell shall not prevail against the Church therefore say they she cannot err The veriest dunce in the University would be ashamed to make such ridiculous consequences Put the case God had promised the King of England that the French King should not prevail against him must it therefore follow that 't is impossible the French King should set foot upon English ground or kill any one of our Kings Subjects or take any of his Ships Rare nonsence Many Princes after several battels lost much of their Country invaded yet have prevailed and driven out the Enemy many a man after several wounds received hath prevailed and killed his Adversary Let then the Papists go and learn what that means The seed of the woman shall bruise thy head and thou shalt bruise his heel Gen. iii. 15. The seed of the Woman crushed the Head of Satan and prevailed against the gates of Hell though the Prince thereof bruised and wounded him in the heel Many errors and Heresies have bruised and wounded the Church yet have not prevailed to destroy it the vitals the fundamentals have still been preserved That profession of Peter whereon Christ built his Church was Thou art Christ the Son of the living God This saith hath still been preserved in the Church the gates of Hell never could prevail against it This is all our Saviour here promised and this he hath ever to this day made good and will assuredly make good to the end of the world But put the case these words The gates of Hell shall not prevail against the Church did imply some infallibility promised to the Church in general yet how come the Papists to challenge this insallibility to the Church of Rome and deprive all other Churches of it Why say they Christ here promises to build his Church on St. Peter 'T is false the Text doth not say Thou art Peter and upon thee will I build my Church but Upon this rock will I build my Church and that rock was Christ 1 Cor. x. 4. Christ the Son of the Living God whom Peter professed on this rock was the Church built But suppose yet farther that our Saviour had promised he would build his Church on Peter what then Yet not on him alone for St. Paul tells us Eph. ii 19 20. That the House of God which is the Church of God is built upon the foundation of the Apostles and Prophets Christ Iesus himself being the chief corner stone built upon other Apostles and Prophets also as well as on Peter but chiefly on Christ himself And then for those words Binding and
Loosing the same that is said here to Peter is said to all the Apostles Matt. xviii 18. Whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven And again Ioh. xx 23. Whose soever sins ye remit they are remitted unto them and whose soever sins ye retain they are retained And what a silly childish noise do they make with those words said to Peter unto thee will I give the keys of heaven for the whole sence of those words is fully contained in those Whose soever sins ye remit they are remitted unto them and whose soever sins ye retain they are retained For 't is sin that shuts us out of Heaven and when sin is remitted Heaven-Gate is again opened Whoever then hath power to remit and retain sin he hath the keys of Heaven to all intents and purposes Where is then I pray you S. Peter's preheminence over any other Apostle for the Church was built on all the Apostles as well as on Peter and they all had the keys of Heaven given unto them But now mark what goes before in Iohn xx 21. As my Father hath sent me even so send I you This cuts off all manner of pretence to the least precedency of power given to Peter before the rest of the Apostles for our Saviour here saith unto them all As my Father sent me even so send I you Even so in the self same manner And sure the Papists are not so desperate as to say St. Peter had a higher and more powerful Commission than Christ himself and as you see Christ here gives all the Apostles Commission equal with himself As my Father sent me even so send I you So that 't is impossible Peter could have a greater Is it not then a strange presumption for the Papists to boast of such a transcendent power and preheminence given to Peter above the rest of the Apostles as to make him Lord and Master over them which doubtless would have raised no small indignation in the rest of the Apostles We see when Iames and Iohn desired only the precedency before the rest no Lordship but only to sit the one on his right hand the other on his left they were greatly offended at it Wherefore to make Peter their Lord and Master must needs offend them far more yet we find not the least murmuring at it because they found no precedency at all given him And do not we see how St. Paul though a late born Apostle out of time took the boldness to resist him to the face when he walked not uprightly which you may be sure St. Paul would not have done had he taken St. Peter for Christ's High Priest Lord over all for St. Paul repented for having too severely reproved the High Priest of the Iews though he did it unwittingly and for his cruel injustice Certainly whoever reads the two first Chapters of S. Paul's Epistle to the Galatians if he be not much possest with S. Peter's preheminence before hand must needs see that S. Paul gives him no such thing but rather the contrary mark I pray you S. Paul's design there 't is to shew that he received not the knowledg of the Gospel nor the Commission to preach it from man but from Christ only And therefore as soon as Christ had revealed himself to him and sent him to preach Immediately I conferred not says he with flesh and blood neither went I up to Jerusalem to them that were Apostles before me but I went into Arabia and returned again unto Damascus Then after three years I went up to Jerusalem to see Peter and abode with him fifteen days But other of the Apostles saw I none As if the seeing the other Apostles Iames and Iohn whom in the next Chapter he calls Pillars had carried more appearance of his receiving Commission from man than his seeing Peter and tarrying with him fifteen days Now had Peter been as the Papists would have it Head of the Church Lord over all the seeing of Peter Head of the Church and tarrying with him so long had signified far more towards his receiving Commission from man than had he seen all the other Apostles and tarried with them fifteen months for Peter being Head he and not the other Apostles was to give him Commission And then again when he names the great Pillars of the Church who seemed to be somewhat more than the rest he puts Iames in the first place But though they seemed to be somewhat yet whatever they were S. Paul tells us it maketh no matter to him he gave them not any subjection how not any subjection no not for an hour for they who seemed to be somewhat in conference added nothing to him but contrariwise mark I pray you contrary to all subjection they gave unto him yea and unto Barnabas also the right hand of fellowship far from any Lordship over Paul or over Barnabas either though he were none of the twelve for he and they were all fellows in preaching the Gospel dividing the work betwixt them Paul and Barnabas to preach unto the Heathen and they unto the Circumcision Is it not then most evident by all this that S. Peter was no Lord nor Head over the rest of the Apostles nor did he outlive all the rest and so become Head of the Church by survivancy S. Iohn that great and beloved Apostle outlived him long and 't is thought all the rest and then by survivancy he should be Head and consequently his Successor Head of the Church not S. Peter's Successor for S. Peter himself was not Head And then I pray you tell me when S. Peter was dead and S. Iohn remained Who was then Head of the Church Was S. Peter's Successor whoever he was Linus or Clemens was he Head and Lord over S. Iohn or S. Iohn over him Speak I beseech you No your modesty will not suffer you to say that your Pope Linus was Head and Lord over S. Iohn the beloved of our Lord. I dare venture my life on it Linus never assumed any such Lordship to himself for Eusebius tells us that when Polycarpus a Successor of S. Iohn came to Rome to treat with Anicetus a Successor of S. Peter about the time of celebrating the Feast of Easter which was then much disputed the Church of Asia holding it at one time and the Church of Rome at another Anicetus S. Peter's Successor did not assume any Lordship over Polycarpus nor require him to submit unto the Roman Custome No he was so far from it that he gave the honour to Polycarpus and the precedency to celebrate the blessed Sacrament of the Lords Supper in his own Church at Rome This was a mark of great honour and precedency for in those days the Chief did always celebrate If then your Church had no Headship over the Asian Church in the time of S. Iohn nor in the time of Polycarpus many years after I
beseech you tell me from whence sprang this mighty Headship of the Pope to be Lord of the whole World Successors as Successors can challenge no more Authority than their Predecessors had If the present Bishop of Salisbury hath no Authority over the Bishop of Lincoln certainly Salisburies Successor can have none over Lincolns Successor And so Saint Peter having no Lordship over S. Iohn nor any other Apostle Peter's Successor can have none over their Successors this is clear How then Did Christ ever come again upon Earth to establish this Headship or Did an Angel come from Heaven to do it Though I must tell you should an Angel come from Heaven and preach any other Doctrine than what is in Scripture we are fully warranted not to receive it But if neither Christ nor Angel nor any one Scripture declare this Headship is it not a most unreasonable thing to require us to believe this as a matter absolutely necessary to Salvation and to believe it with as full assurance as we believe Christ was born of the Virgin or that Christ was Crucified and that he rose from the dead Let them shew us then in such plain Scripture words that the Pope is to be Head of the Church that the Church of Rome shall be Infallible unto the worlds end that we are to receive all her Doctrines as the Oracles of God or that in the Church of Rome we have Eternal Life Let them but shew us some promise some command plain like this and we shall readily submit really we should be heartily glad to see it it would save us much trouble But beloved you all know there is nothing like this in all the Scripture How then dare any man venture the eternal salvation of his Soul and in obedience to the Church of Rome practise things so apparently contrary to Gods Commands as to worship Images pray unto Saints receive the Sacrament of the Lords Supper in one kind and such like as I mentioned formerly I know there are in the writings of several Fathers many expressions which highly magnifie the Authority of the Church in general and some for the Church of Rome in particular all which signifie very little if you consider the circumstances and motives for their so speaking When the Church was infested with Heresies the Orthodox Fathers disputing with them used all the Arguments they could to reduce them to the Truth but perverse men not hearkening to their reasons their last and pressing Argument was the Authority of the Church which they set forth with great lustre to make the Argument more powerful and force their submission unto it And because the generality of the Church in those days by Gods blessing was not yet infected with errors they urged the Authority and true belief of the Universal Church to reclaim the particular Heretical Churches from their Error and the most general Language being then Greek they used the word Catholick which in that Language signifies Universal and hence arose the phrase of the Catholick Church Moreover it pleased God to preserve the Roman Church in the true Faith with great Zeal and Piety for many years their Bishops being successively Martyr'd by the Heathen Emperors and their Officers at Rome And their true Faith being celebrated also in Scripture by S. Paul it was magnified by the true believing Fathers of other Churches as Antioch Ephesus Constantinople Alexandria c. that it might the more move the Heretical Members of their Churches to conform unto it telling them how S. Peter and S. Paul the two great Pillars of the Church were Martyr'd there and therefore they ought to believe no Error could enter that Church which was so sanctified with the blood of those two great Apostles and divers other famous Martyrs All which they uttered with great zeal that they might make the unbelievers to reverence it the more and submit unto it As when two of our Lawyers differ in opinion he that hath the Lord Chief Justice Coke on his side will magnifie him as such an Oracle of the Law that could not err and say all that his wit can invent to set it forth it doth not therefore follow that he seriously thinks Coke to have been infallible no more do these sayings of the Fathers conclude the Roman Church to be infallible as I shall now shew you by one Example sufficient to satisfie any man without farther trouble S. Cyprian was a Bishop and Martyr of the true Catholick Church as famous for Learning and Sanctity as for his Faith and Martyrdom he wrote a zealous Tract for the unity of the Church wherein he uttered those sayings which the Papists have so frequently in their mouths Habere non potest Deum Patrem qui Ecclesiam non habet Matrem he cannot have God for his Father who will not have the Church for his Mother And As no man was saved out of Noah ' s Ark so no man can be saved out of the Church Which being spoken by so great a man seem to carry great Authority with them But if I might freely speak my mind I would say of them that they are fine flourishing sentences sounding handsomely to the ear but cannot much satisfie a mans reason unless he had clearly exprest what he means by the word Ecclesia Church I know full well what the Papists mean by it they mean the Bishop of Rome and his Clergy and all those that are of his Faith and Communion and believe that no man can be saved that is not in that Communion And this is with them the Mother Church and Noah's Ark. But I shall now plainly shew that S. Cyprian meant no such thing for in the beginning of this Tract he declares that St. Peter whom the Papists would needs have to be the Founder of their Church had no Authority over the rest of the Apostles and Churches founded by them but that all the Apostles were of equal honour and authority Pari consortio praediti honoris potestatis Which saying he fully confirmed by his practice which is the clearest exposition of a mans meaning for a great dispute arising between him and Stephen the Bishop of Rome about Rebaptizing those which were Christned in Heretical Churches S. Cyprian declared his Judgment was for Rebaptizing Stephen declares the contrary and both parties adhering stifly to their own opinions the dispute grew so high that Cyprian held a Council of all the African Bishops and there Decreed that they ought to be Rebaptized for there being but one Baptism which was to be had only in the true Church the Heretical Baptism being done out of the true Church was no Baptism Here 't is plain S. Cyprian meant by the word Church his Church and all that were in Communion with him Stephen on the other side calls a Council at Rome and there Decrees that the Heretical Baptism being performed in due manner though the Priest Baptizing were an Heretick out of the Church yet the Baptism
As for example If one of their Priests should pronounce the words of Consecration in the Lord's Supper and not intend to consecrate the Bread then 't is no Sacrament but the Bread remains bare Bread still because he did not intend to consecrate it I pray you remember this for I shall have occasion to mention it again hereafter So when any Bishop says the words for ordaining a Priest and doth not intend really to ordain they say he is no Priest So when an Archbishop seeming to consecrate another Bishop says the words but doth not intend his Consecration then they believe this Man is not hereby really made Bishop the words without the intention having no effect From hence 't is evident That if the Bishop that consecrated the Pope did not intend to make him Bishop he is none or if the Bishop that consecrated that Bishop that consecrated the Pope did not intend it then he was no Bishop and consequently could not consecrate a Bishop he being none himself So that going back from Bishop to Bishop if one of a hundred in process of time hath failed of intention then there can be no assurance that this Man is really a Bishop and Pope Now considering how many devilish wicked Bishops have been among them 't is more than probable some one of them hath minded the business of his Consecration no more than a Horse nay perchance in the wickedness of his heart hath laughed at that thing as a meer foppery as that blasphemous devilish Pope laughing said O quantum nobis profuit haec Fabula Christi What mighty advantage hath that Fable of Christ brought unto us But whether he really intended Consecration or no that being in the secret of his own heart alone is impossible to be known by another 'T is then most evident we cannot possibly have any assurance that such a Mâ—n is a Priest Bishop Pope and St. Peter's Successor and if he be not St. Peter's Successor then his Determinations signifie nothing as the Papists confess Where then is their assurance of any Pope's â—nfallibility having no assurance that he is Pope Bishop or Priest Can any Man think Gods infinite Goodness and Providence would leave hiâ— Church in so great distraction as the Papist s belief of their Pope's Infallibility embroils us in No certainly but God hath left us a short and safe way his holy Scripture in searching of which with sincerity and humility we shall be sure to find eternal life for God resisteth the proud and giveth grace to the humble I have a desire to go yet a little farther And let us suppose there were Infallibility settled in the Church of Rome I desire to know particularly where 't is to be found Here we shall find the Papists at a great stand Some say 'T is in the Pope alone some in a General Council alone some say in Pope and Council together Nay some will farther tell you That whether Pope or Council or both together decree any thing yet that Decree is not obligatory in any National Church as for example in the Church of France unless the Church of France have approved and received that Council You see at what a loss we are still for Infallibility they themselves are not agreed where 't is to be found But certainly of these three several Opinions I pass over the fourth it is most rational and coherent to their first Principle That the Infallibility is fixed in the Pope whom they all grant to be St. Peter's Successor for this Infallibility being originally granted to St. Peter 't is most coherent to this that it should descend to his Successor Besides they that would have it in the Pope and Council together say That the Pope only hath the power to call General Councils and to confirm the Decrees of the Councils so that if he doth not both call and confirm all the Decrees they are of no force nor any obliged to submit to them And thus in effect this Infallibility determines in the Pope alone the Council signifying nothing without him And then if this Infallibility be residing in the Pope I pray you remember what I told you but now the impossibility of assurance of any man's being rightly Pope which requires so many assuring Circumstances But now after all these innumerable difficulties and perplexities to find out where this Infallibility lies I meet with another grand difficulty yea as great as all these put together For if we consider what strange horrid wicked Creatures have been Popes since the Creation of the World there have not been persons more abominably and devillishly wicked what possible assurance then can be found sufficient to make us believe the Infallible Spirit of the Holy Ghost inhabits in such Dens of uncleanness and cruelty as the Breasts of such detestable Monsters of Iniquity To believe the high incomprehensible mystery of our Saviour s incarnation That the Omnipotent Divine Nature and the weak Nature of Man are united in one Person of Christ is sure a thing of very hard belief and requires the express Word of God to make us to submit and captivate our understandings in obedience to it What then can be sufficient to make us believe this so extreamly contrary to all reason That the All-glorious and All-holy Spirit of God and the spirit of the Devil should be united in the heart of such abominable Popes What can captivate our hearts to this belief I confess we are to submit to God's Word though it seem ever so contrary to reason I dare not say otherwise But then I beg leave to say That I may require to see the Word of God for this as plainly and as expresly as we see the Sun in a clear Sky at Noon Gideon as it is set forth Iudg. vi after that God had plainly declared unto him by an Angel That he should conquer the Midianites and had confirmed his Word by that miracle of Fire rising out of the Rock and consuming the Sacrifice yet presumed to require of God a farther assurance by a Miracle of Dew filling a Fleece of Wool yea and after that a third Miracle of having the Fleece dry and all the ground wet round about it and the great goodness of God hearkened to him in all I hope then the infinite goodness of God would not be angry if I should desire one two or three evident assurances to make me believe a thing to humane reason far more impossible than his conquering the Midianites God was graciously pleased to assure us by his beloved Disciple St. Iohn of the Incarnation of his Eternal Son that he had heard and 〈◊〉 â—nd looked upon the Original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies consideringly to observe yea and his hands had handled the Word of Life all which put together is as compleat an assurance as can be imagined and all this to assure us of the Union of the two Natures Divine and Humane in one Person as I
said before and yet the Divine and Humane Natures are not so extreamly opposite as the Spirit of God and the spirit of the Devil May we not then in all humility desire to hea to see narrowly observe yea and handle with our hands some fiâ—m Evidence of this Union of the Spirit of God and the spirit of the Devil in the heart of Pope Alexander the sixth guilty of Rapine Murther Incest and all other Abominatiâ—ns imaginable Let then the Papists shew us from St. Iohn or some other Apostle some such full Evidence as this of St. Iohn for this incredible Union and I shall submit but certainly never till I hear see and handle it let them believe what they please Having thus as I suppose given you sufficient reasons to take you off from so long a Journey as to Rome to consult his infallible Holiness the Pope Perchance you will ask me to whom then you are to make your address for the determination of such doubts and disputes as may arise in matters of Religion Hath God left his Church without any Head to guide and govern it No certainly we have a Head and Guide Infallible Christ Jesus our Lord. But he is in Heaven we cannot ascend thither nor must we expect miraculous Voices from thence to answer us I grant it for there is no need Hearken to St. Paul Rom. x. 6 7 8 9. Say not in thine heart who shall ascend into Heaven that is to bring Christ down from above Or who shall descend into the deep that is to bring up Christ again from the dead But what saith it The Word is nigh thee even in thy mouth and in thy heart that is the Word of faith which we preach That if thou shalt confess with thy mouth the Lord Iesus and shalt believe in thine heart That God hath raised him from the dead thou shalt be saved You have Christ s Word at hand God be blessed for it 't is daily before you If thou shalt confess with thy mouth and believe with thy heart what is there plainly set forth thou shalt be saved You have God's Word for it in several places as I have shewed you and that there is nothing more necessary to be believed and if you will not believe God's Word in this you will not believe though one rose from the dead nor though an Angel descended from Heaven And as for doubts and disputes there is no need lay them by nay there is hurt in them for they gender strife of words from whence cometh envy railings evil surmisings 1 Tim. vi 4. I have often told you What is necessary is plain without dispâ—te But you will say The common people do not understand half no◠〈◊〉 quarter of the Scripture as it there lies What then Then 't is necessary to instruct them further In the Name of God do so make them understond as much as you can of Scripture the more the better though not necessary And I dare affirm That whoever believes explicitely as much as he understands of Scripture though it be not the hundredth part of it and believes all the rest implicitly that is believes all the rest to be true because God spake it and also practises according to that he doth understand that man shall be saved And this I will undertake to make good against all the Wise and Disputers of the World But if any man will be contentious we have no such custom nor the Churches of God 1 Cor. xi 16. T is probable you may Object It often happens that Disputes do arise both among the People and among the Priests also and though the things disputed be not necessary yet 't is necessary to have some of Authority to determine and compose them otherwise great Disorders and Tumults may follow No doubt but restless and perversespirited men will raise Disputes and Troubles where there is no ground for them yet there will be no need to determine the truth on either side but rather to compel both Parties to peace and quiet that neither cause disturbance to Church or State and this belongs to the Civil Magistrate and his Authority For 't is not the determination of Priests or Pope will keep such busie-bodies quiet they will as readily dispute their determination Was it not so in the Arian dispute which was determined by that famous Council of Nice yea and confirmed also by the Emperor's Decree yet all without effect the Arians stifly maintaining their Opinion hundreds of years after We see then that Determinations are as fruitless as needless But in the first three hundred years of Christianity there was no 〈…〉 of Faith but the Scripture alone neither did any Man or any Assembly of Men after the Apostles take upon them to determine any new matter of Faith though there were several Heresies started in those days The Pastors of the Church only preached the Scripture and required Men's Obedience to that they that refused were excluded the Congregation and Society of the Faithful and they proceeded no farther If it be answered That all the Princes of the World were then Heathens by reason whereof no General Councils could be called to determine more though ever so requisite I answer let us then see when that great General Council of Nice was called under Constantine a Christian Emperor what they determined The Church then had three hundred years experience to find out what was wanting and composed another Creed for all the World yet added no new Article of Faith to that called the Apostles Creed but only explained some things in that more fully and whoever believed and subscribed to that Creed passed for an Orthodox a true believing Christian. Doubtless so many Learned and Godly Bishops would not omit any thing necessary to Man's Salvation Let us then hold fast to that for now I hope all was compleated The Bishop of Rome as well as other Bishops approved and subscribed to this We all profess that Nicene Creed and if that Creed was sufficient to save all Christians then sure it will save all Christians now Why then do they require us now to believe more Purgatory praying to Saints and a thousand other things whereof there is no mention in the Nicene Creed or Council The Papists will answer Because many oppose them now but nobody opposed them before the Council of Nice They answer most truly no man opposed them before and why because no man professed them before These are new matters of a later hatching no man in these days so much as dream't of such things But 't is not at all to our purpose whether any then professed them or any opposed them for be they true or be they false there is no necessity to believe them This is true or else all the Bishops of that Council were fowly to blame in not putting them into their Creed from whence 't is evident they thought them not necessary then and so may we safely think now But the
the thing we still urge to â—hew us some compelling Motive why they make such an infinite difference between these two sayings when the forms of speech are both the same yet the one must infer a mighty miracle the other none at all but as familiar a Figure as may be Had our Saviour taken into his hand a picture of a Face and said This is my Face what Man could imagine he intended This picture is changed into my real substantial Face but rather undoubtedly conceive he meant This represents my Face And just so when he took Bread into his hand and said This is my Body who can imagine but he meant This represents my Body And therefore as I said it requires some urgent Reason to make us think otherwise But in stead of Reason they return us Railing that we are faithless Hereticks and we reply They are foolish Pratlers But now to shew how willing we are to believe Christ in this or any thing else be it ever so much against our reason we will narrowly examine and observe all circumstances in the institution of this blessed Sacrament and see if we can find any considerable motive to encline us to this miraculous change of transubstantiating bread into Christ's Body In the first place let us reflect on the Original type of this Sacrament which was the Sacrifice of Melchisedek King of Salem when he met Abraham coming from the Victory over the Heathen Kings mentioned Gen. 14. 18. And Melchisedek King of Salem brought forth bread and wine This Melchisedek was a Priest of the most high God And Heb. 7. the Apostle at large declares That Christ was a Priest of the same Order with Melchisedek in all things typified by Melchisedek Now what Sacrifice did Melchisedek offer up unto the most high God Bread and Wine real substantial Bread and Wine Doubtless then from hence we should conclude That Christ being a Priest of the same Order with Melchisedek should offer the same Sacrifice with him real substantial Bread and Wine Surely this makes against the Papists Transubstantiation Secondly Let us consider the Iewish Sacraments which were also Types of ours The Iews had in their Church two Sacraments Circumcision and the Paschal Lamb and these were as I said Types of what was to follow in Christ who abolishing that Church and Sacraments did introduce two other Sacraments in his Church Baptism and the holy Supper As Circumcision was the initiating Sacrament to the Iews So Baptism is to us And as the Paschal Lamb was the commemorating Sacrament to the Iews of their deliverance from their bondage in Aegypt so the holy Supper is our commemorating Sacrament of our deliverance from the bondage of Hell You see then that thus far our Sacraments resemble those of the Iews Was there any Transubstantiation in the Iewish Sacraments No We cannot then from the Iewish Sacraments find the least hint of Transubstantiation in ours Thirdly Let uâ— compare our two Sacraments one to the other Is there any Transubstantiation or any real alteration in the element of water in the Sacrament of Baptism No the water still remains in substance water We cannot then from that Sacrament find any ground for Transubstantiation in this Fourthly Let us consider this Sacrament in it self what was our Saviours intent in the institution of it which certainly should be a great and the best guide to us in this business 'T is evident by several Scriptures that it was instituted to commemorate our Saviour's Passion and Death Christ expresly declared it so at the institution Do this in remembrance of me And St. Paul 1 Cor. xi 26. expresly declares it so As often as ye eat this bread and drink this cup ye do shew the Lord's death till he come Now let us see if Transubstantiation do any way help towards a fuller setting forth the Lord's Death Let the Papists shew this if they can it would somewhat encline us to their Transubstantiation for my part I profess sincerely it appears to me quite otherwise For in their transubstantiated Sacrament there is no representation of our Saviour's Suffering nor of his Blood-shedding and Death for they affirm his Body to be there a Spiritual Body impassible no breaking of it no division of the Blood from his Fleâ—h for they believe Christ's Body to be entirely Flesh Bones and Blood the whole Body under both forms of Bread and Wine so saith their great Doctor Aquinas in the third Part of his Summes Quest. 76. Art 2. and there proves it in his School-way So that in their Sacrament there is nothing representing Christ's Sufferings nor Blood-shedding nor Death For first There is no real substance broken for the substance of Bread say they is gone and 't is now Christ's Body which is now impassible cannot be broken The Priest seems to break a Wafer but 't is no real Wafer 't is Christ's Body that is not broken neither So in truth and reality nothing is broken 't is broken and 't is not broken And then for the Chalice there is no Wine nor Christ's Blood apart 't is Christ's Body entire as they believe so you drink the same both Body and Blood together which before you have eaten and you eat before the very same which you afterwards drink So that eating and drinking is here one and the same rare School-devices Let us return to our own Sacrament there is real Bread and Wine the Bread is really broken by the Priest as it was by Christ 't is also bruised under the teeth of the eater So the Wine is received a part from the Bread both in a figure representing unto us Christ's Sufferings Blood-shedding and Death and buried in our breasts as in the Sepulchre And thus you see how much better our Sacrament of real Bread and Wine shews our Saviour's Sufferings and Death than their transubstantiated Bread and Wine Now considering how many figurative Speeches there are in the Gospel a man cannot but wonder how this Transubstantiation with accidents only of Bread and Wine hanging in the air without any substance of Bread and Wine to support them how this could come into the head of the first Inventer there being nothing in the Types and Sacraments of the Old Law nor in the Institution of the New to give us the least hint of it Especially considering the simplicity and plainness of the Gospel preached generally to a vulgar Auditory and fitted for their capacity and these Sacraments instituted for their use as well as others But the Papist Doctors have turned this into such an obscure Scholastick Sacrament that you must study Logick Physick Metaphysick and School-Divinity many years before you can understand what they would be at without any Scripture-foundation for this their Castle built in the Air. How cry the Papists without any Scripture-foundation Look we advise you into St. Iohn's Gospel Chap. 6. v. 53 54 55 56. Then Iesus said unto them Verily verily I say unto you Except ye eat