1. Besides I say these and many other insuperable prejudices that lye against it as the matter is managed in the Church of Rome it wholly defeats its own design For what Man will be ashamed to do that which is done upon course by the best Men in their Church the Priest the Bishop yea the Pope himself not excepted And who will be afraid of the most formidable Sin when the Penance imposed for it is usually trifling and next to nothing so far from giving check that it is one of the strongest provocations to sin For what greater encouragement can a Man desire than to purchase a pardon upon such easie terms 10. I need not shew that the Doctrine of Purgatory as taught by the Church of Rome cannot derive its Pedigree either from the Scripture or the primitive Fathers because it is freely confessed by many of her own Members that it hath no foundation in either of them Yea a late learned Writer of that Church hath proved by great variety of Arguments that it is plainly repugnant to Scripture to Reason and to the judgment of the antient Church and exposed the vanity of those pretended Proofs which are commonly brought for it (d) Tho. Aug. ex Alâ—iâ—◠〈◊〉 Saxon. de media Animaâ—um statu And yet it is no wonder that the Romish Clergy so zealously contend for it that the Council of Trent hath established it and that Pope Pius IV. hath put it into the Roman Creed (e) Bull. super formam Jurament Confess Fidei because this is that by which they make spoil of the people and enrich themselves This alone hath erected and richly endowed many fair Abbies and Monasteries this hath founded many Colleges Chappels and Chantryes this hath set up and maintained the gainful Trade of Indulgences and Masses Let the people be once disabused and rightly informed in this Point Masses for the Dead will grow out of fashion and Indulgences will be despised as nothing worth For 11. The Doctrine of Indulgences is another new Article of the Roman Creed This is generally owned by the learned Romanists themselves In particular Durandus one of their famous Schoolmen acknowledges That little that is certain can be said concerning them because the Scripture speaks not expresly of them and the holy Fathers S. Ambrose S. Hilary S. Augustine and S. Jerom make no mention of them (f) De Indulgentiis pauca dici possunt per certitudinem quia nec Scriptura expresse de eis loqultur sancti etiam ut Ambrosius Hil. Aug. Hierom. minime loquuntur de Indulgentiis Durand l. 4. dist 20. q. 3. And Cardinal Cajetan grants That no sacred Scripture no Authority of the antient Doctors Greek or Latin hath brought the Original of them to our knowledge (g) De ortu Indulgentiarum si certitudo haberi posset veritati indagandae opem ferret verum quia nulla sacrae Scripturae nulla priscorum Doctorum Graecorum aut Latinorum authoritas scripta hanc ad nostram deduxit notitiam Opusc Tom. 1. Tract 15. c. 1. And no wonder because their Original bears a much later date than either the Sacred Scripture or the Authority of the antient Doctors for the learned Romanist before mentioned tells us That for ought he could find Indulgences were not thought on before the Age of the Schoolmen (h) De his Indulgentiis ante Scholasticorum aetatem quod sciam â—nspicio nulla De mâ—dio Animarum statu Demens 27. That is till twelve hundred Years after Christ and therefore no mention is made of them by Gratian or the Master of the Sentences It is true That in the Primitive Church severe and long Penances were imposed upon scandalous Offenders the rigour of which upon weighty Considerations was sometimes moderated by the Bishop and this Relaxation was called by the name of Indulgence But the Popish Indulgences are quite of another nature for they suppose a Treasure in the Church made up of the Merits of Christ and the Saints the Saints must be added to supply the defect of Christ's Merits which is wholly at the Popes disposal which therefore he dispenses to others as he thinks fit to discharge them from those Temporal Punishments to which they are obnoxious for their Venial Sins in Purgatory Nor are these Indulgences as the Practice of their Church is limited to the Souls in Purgatory and to those Punishments which are due to venial Sins only but granted to all Persons indifferently who will pay for them and for all Sins be they never so enormous To such an excess of Abomination were the Doctrine and Practice of Indulgences grown about the time of the Reformation such an intolerable Reproach were they to our Holy Religion that the more sober Romanists themselves cry'd shame on them (i) Espencaeus in cap. 1. Ep. ad Tit. Onus Ecclesiae c. 15. Eras l 30. Ep. 57. 12. Another Error and that which is indeed the main Foundation of many of those already mention'd and of many more which follow under the next Head is this That unwritten Traditions ought to be added to the Holy Scriptures to supply their defect and ought to be receiv'd as of equal Authority with them Whereas the Scriptures themselves which the Romanists acknowledge to be an infallible tho but an imperfect Rule do frequently bear witness of their own Sufficiency as to all Matters necessary to Salvation (a) Psal 19. 7. John 20. 31. 2 Tim. 3. 16. I say all Matters necessary to Salvation because we do not assert that all things belonging to Rites and Ceremonies and to the external Polity of the Church are contain'd in them except only in general Rules by which the particular Determination of them is committed to the Discretion of our Governors but we affirm that there is no Article of Faith or Rule of Life that is necessary to be believ'd or practis'd that is not either in express words contain'd in them or by evident consequence may be deduced from them so that supposing them to be the Word of God we need no other Rule in such Matters And 't is certain that the ancient Fathers were of the same Judgment I shall produce the words of S. Austin only In those Matters saith he which are plainly placed in Scripture all those things are found which contain Faith and the Manners of Holy Living viz. Hope and Charity (b) In iis quae aperte in Scriptura posita sunt inveniuntur illa omnia quae continent fidem moresque vivendi spem sc atque Charitatem De doct Christiana l. 2. c. 9. In which words he affirms not only that all things belonging to Faith and Manners are contained but that they are plainly contain'd in the Scripture And in another place the same Father says If an Angel from Heaven shall preach to you any thing concerning Christ or his Church or concerning any thing which belongs to Faith or Life besides what you have received in the Writings
a General Council confirm'd by another As the Council of Basil confirm'd by Pope Nicolas V. was esteemed a Schismatical and Seditious Conventicle and reprobated by the last Lateran Council confirm'd by Pope Leo X. (f) Binii notis in Concil Constantiens Bâ—ll de Concil Auâ—t l. 2. c. 17. which at Rome is accounted a General Council So that unless Errors become Truth and Contradictions be reconciled when determin'd by a Pope and Council we may conclude that not only the Pope himself but a General Council confirm'd by him hath err'd It plainly appears by what hath been said that those have actually err'd whom the Church of Rome supposes to be her only infallible Guides From whence it unavoidably follows that the Church of Rome hath err'd First in all those Points which have been erroneously defin'd by them Secondly In supposing them to be Infallible I shall not stay to shew of what use Councils either General or Provincial are how far their Authority extends and what great Benefit may accrue to the Church by them tho they be suppos'd not to be Infallible But shall proceed to the next Proposition viz. II. That the Errors of the Church of Rome were not slight and in matters of small moment but so gross and enormous when the Reformation was set on foot that there was a necessity of reforming them This will be evident First By unquestionable Testimonies Secondly By taking a particular view of the Errors themselves First By Testimonies of unquestionable Authority of Persons who could neither be mistaken through Ignorance nor byass'd by Interest or Affection to represent Matters worse than indeed they were But who were on the contrary as well acquainted with the State of the Roman Church as any Persons in the World who were promoted to the greatest Honours in it whose worldly Interests ingaged them above all other men to maintain its Reputation and Authority and who not only liv'd but died in Communion with it Such were their learned Doctors their Bishops and Cardinals their Princes and Emperors their Popes and General Councils tho the two last are not to be reckon'd for single Witnesses but for the Voice of their Church the one being their Church Representative the other according to their Divinity their Church Virtual Of those many which offer themselves I shall content my self to produce a few and those shall be such as were either cotemporary with or who liv'd within about a hundred years of the Reformation passing over those who were at a greater distance from it John Gerson the renowned Chancellor of Paris in a Sermon to the Council of Constance applies to the modern Church of Rome these words of the Prophet Ezekiel Thou didst trust in thine own beauty and plaiedst the Harlot because of thy renown and pour'dst out thy Fornications on every one that pass'd by And in all thy Abominations thou hast not remember'd the days of thy youth Thou hast built thy brothel house at every head of the way and hast made thy beauty to be abhorr'd Behold therefore I will deliver thee into the hands of those that hate thee And after he had told them what were the sad Symptoms of approaching Ruine he advises them to a great and notable Reformation of Manners as the only means to prevent it (a) John Gerson Serm. de â—ignâ—â— ruinâ— Ecclesiae And because saith he some may say that the Church is founded upon a Rock and therefore in no danger of ruin He declares more particularly what were those Enormities in which the Church-men especially needed to be reform'd and then exhorts the Council either to reform all Estates of the Church in a General Council or command them to be reform'd in Provincial Synods that by their Authority the Church might be repaired and the House of God purg'd from all Vncleanness Vices and Errors (b) Declarat Defect viror Ecclesiast The same Author earnestly press'd Pope Alexander V. to set himself to reform those Corruptions and Abuses which as he says were the Plague of the Church and without the removal of which 't was in vain to expect Peace (c) Serm. coram Alexand in die Ascens Domini Nic. Clemangis another Parisian Doctor writ several Books upon this Subject in which he represents to the World the deplorable State of the Roman Church and the necessity of Reforming it (d) De Corrupto Statu Ecclesia de Reparaâ—â—â—â— Ruinâ— Eccles Add to these single Testimonies the solemn Appeal of the whole University of Paris from Pope Leo X. to a General Council in defence of the Pragmatick Sanction In which they set forth how that the Councils of Constance and Basil made many Decrees especially about the Reformation of the Ecclesiastical State as well in the Head as in the Members which in those days especially seem'd to stand in need of Reformation And how among other things the Sacred Council of Basil consider'd how by the antient Fathers Sacred Canons and wholsome Decrees were made for the happy Government of the Ecclesiastical State which as long as they were observ'd the vigour of Ecclesiastical Discipline continued Religion Piety and Charity flourish'd But after that men through Ambition and Covetousness began to contemn the Decrees of the Holy Fathers there follow'd Deformities in the Church many of which they afterwards enumerate and then appeal from the Pope to a future General Council (e) Fascic rerum expeâ—end ac sugiend Richer Hist Concil General l. 4. part 2. p. 84. And 't is observable that this Appeal was made in the year 1517. the very same year in which Luther began to preach against the horrible Abuses of Indulgences If we pass on to Bishops and Archbishops tho their Interest ingag'd them more strongly to oppose it yet we shall find several even among them who were so sensible of the necessity of Reformation that they earnestly call'd for it and endeavour'd to promote it Frederick Archbishop of Salerno Jerome Archbishop of Brunswick and Joh. Matth. Gibertus Bishop of Verona plainly declar'd that they had a great Sense of the Corruptions of the Church by the Articles of Reformation which together with the rest of the Select Council they deliver'd to Pope Paul III. (f) Richer Hiâ—t Concil General l. 4. part 2. p. 136. In a Book Intitled Onus Ecclesiae written by John Suffragan Bishop of Saltzburgh in the year 1519. that is but two years after Luther began the Reformation we have for many Chapters together a most direful Description of the corrupt State of the Church (g) Onus Ecclesiâ— c 19 20 21 c. In the Council of Trent the Bishop of Conimbria said For these 150 years the World hath demanded a Reformation in the Head and the Members and hitherto hath been deceived that now it was time they should labour in earnest and not by Dissimulation (h) History of the Council of Trent l. 6. p. 558. And Dudithius an
Elements such an incredible Change were wrought yet no man can be sure that it is indeed wrought and by consequence that he is not guilty of foul Idolatry The reason is evident because upon the Principles of the Church of Rome the Consecration depends upon such a number of Uncertainties that no man can ever be certain that it is duly made For if he be not a true Priest that Consecrates if he do not pronounce the words of Consecration and pronounce them aright if he do not intend to consecrate but to abuse the People then no Consecration follows and consequently no substantial change is effected And if the Roman Doctrine be true is it possible for the People or for the Priest himself to know that he is a true Priest For no man can be so who is not baptiz'd by a Priest whose intention was right in baptizing him and ordained by a Bishop who intended to do what the Church does And who can tell whether the Priest that baptiz'd him or the Bishop that ordain'd him had a right Intention And can any man tell besides the Priest himself that consecrates whether he pronounces the words of Consecration or pronounces them as he ought when the words are utter'd with so low a voice that none can hear what he says And none certainly but himself and the Searcher of Hearts can tell whether the Priest when he pretends to consecrate may not intend to mock the People Now in these cases no Consecration follows but the Bread remains Bread still and a Wafer only is worship'd instead of Christ And if any say these cases are rare Let a Bishop of the Church of Rome answer (i) Bishop of Minori History of the Council of Trent l. 2. p. 241. Would to God says he they were so and that in this corrupt Age we had not cause to doubt they were many But suppose they are very few or but only one Let there be a knave Priest who faineth and hath not an intention to administer the true Baptism to a Child who after being a grown man is created Bishop of a great City and liveth many years in that charge so that he hath ordained a great part of the Priests it must be said that he being not baptiz'd is not ordain'd nor they ordained who are promoted by him So that in that great City there will be neither Eucharist nor Confession because they cannot be without the Sacrament of order nor order without a true Bishop neither can he receive order who is not baptized Behold millions of Nullities of Sacraments by the malice of one Minister in one Act only So many uncertainties does Consecration depend upon in the Church of Rome that it may seem highly probable that not one Sacrament in an hundred is duly consecrated and by consequence not one Person in an hundred that worships the Host but in so doing according to their own Doctrine he gives that worship to Bread that is due to God only It will not save them harmless nor so much as excuse them to say that they verily believe it not to be Bread but the very Son of God since if they do so their mistake must be grosly wilful there being no such exact likeness between Christ and a bit of Bread that any Man can mistake the one for the other who is not resolved so to do 6. To make a Picture of God is forbidden by God himself in the Holy Scripture Take ye therefore good heed to your selves saith God to the Jews for ye saw no manner of similitude in the day the Lord spake to you in Horeb out of the midst of the Fire lest ye corrupt your selves and make you a graven Image c. (a) Dâ—ut 4. 15 16. 'T is repugnant to the very nature of God who is a Spirit and can no more be represented by a bodily shape than a Thought can It is an intolerable reproach to and infinitely derogates from his peerless perfections It was judged an absurd and a wicked thing by the antient Christians as Cassander confesses and quotes S. Augustin for the proof of it (b) Cassand Consuâ—t Art 2â— We believe saith that Father speaking of Christ that he sits at the right Hand of God the Father and yet it is not to be thought that God the Father is circumscribed by a humane shape that those that think of him should conceive that he hath either a right-side or a left or for that the Father is said to sit is it to be supposed that it is done with bended Knees lest we fall into that Sacrilege for which the Apostle abhorrs those who changed the Glory of the incorruptible God into the likeness of corruptible Man For such an Image of God it is unlawful for a Christian to place in the Temple much more detestable to place it in his Heart (c) Aug. de Fide Symbolo c. 7. Which Words plainly shew what the Judgment of Christians in this matter was four hundred Years after Christ It was condemned by the wiser sort of Heathens as a thing altogether unsuitable to the Divine Nature Yea that very Council which decreed that the Image of Christ and the Saints should be worshipped thought it not only unlawful but absurd and impossible to make an Image of that Being which is Spiritual Invisible and Incomprehensible (d) Concil Nicaen 2. Actione 4 Actione 7. in Epist Synodica ad Constantinum Iren. And Durandus one of their learned Schoolmen says It is a foolish thing to make Images to represent God (e) l. 3. dist 9. q. 2. And yet the practice of the Church of Rome not only now but many Years before the Reformation was to picture God the Father and the adorable Trinity and so generally hath this practice obtained that Bellarmine makes that an Argument to prove the lawfulness of it (f) Bell. de Imagin l. 2. c. 9. For now saith he such kind of Images are almost every where received and it is not credible That the Church would universally tolerate that which is unlawful He says they are almost every where received and that the Church did universally tolerate them but in that he says they are now received he plainly grants that they were antiently rejected 7. Another gross Corruption in the Worship of Rome which rendred the Reformation necessary was the Worship of Images This also the Church of England hath condemned as Idolatrous and proved it to be so by the Authority of Gods Holy Word and by the Testimonies of the antient Fathers (a) Homily against the peril of Idolatry I shall not mention the many Scriptures in which God prohibits and expresses his abhorrency of this sort of Worship and dreadfully threatens those who practise it for that would be to transcribe a great part of the Bible Whosoever can reconcile it with the second Commandment he need not doubt but he may make Perjury and Murther and Theft and false