preach'd 2 Pet. 1. 19. We have a more sure Word of Prophecy whereunto ye do well to take heed St. Peter praises those that read the Prophets and why should Men he blamed then for reading the Apostles and Evangelists Note whereas he says vers 20. That no Propheâ—cy of the Scripture is of any private Interpretation He doth not speak it to deter private Men from the reading or judging of the sense of it but to shew the sureness of their Rule that it was not first interpreted or written by the Fancy or Will of private Men but it came by the Will of God and holy Men of God spake therein as they were moved by the Holy Ghost ver 21. Acts 8. 27 28. Behold a Man of Ethiopia an Eunuch of great Authority and Power under Candace the Queen who had the charge of all her Treasure as he was returning from Jerusalem and fitting in his Chariot read Isaias the Prophet Observe that this Person was not a Church-man but a Treasurer or Minister of State to the Queen And Philip was sent to him by the Spirit to help him to understand the Prophecy he was reading Which is a clear Testimony of the holy Spirit 's approbation of his practice and is a great incouragement to others to do the like and in doing so to hope for the divine Direction and Blessing Acts 17. 11. 't is said The Bereans therefore were more noble than than those of Thessalonica in that they received the Word with all readiness and searched the Scriptures daily to know whether these things were so 'T is noted as an Instance of an excellent Spirit in them that they search'd the Scriptures for their satisfaction about what was delivered by the Apostles So 2 Tim. 3. 15. From a Child thou hast known the Holy Scriptures See here a Child exercised in the Holy Scriptures And this is noted by the Apostle as an excellent and praise-worthy thing in him Observe that the Apostle St. Paul addresses the most part of his Epistles not to the Priests or Bishops but to the Churches of God to them that are sanctified in Christ Jesus and to all that call on the Name of our Lord Jesus Christ see Rom. 1. 7. 1 Cor. 1. 2. 2 Cor. 1. 1. Gal. 1. 2. Ephes 1. 1. And to shew clearly that he wrote to the People as well as to the Pastors he distinguishes them in his Epistle to the Philippians Chap. 1. 1. Paul and Timotheus the Servants of Jesus Christ To all the Saints that are at Philippi with the Bishops and Deacons So likewise St. James addresses his Epistle to the Twelve Tribes that are scattered abroad And St. Peter his first Epistle To the Strangers scattered throughout Pontus Galatia Cappadocia Asia and â—ithynia Chap. 1. 1. His second Epistle is yet more general To all those that have obtained like precious Faith with us through the Righteousness of God and our Saviour Jesus Christ St. John writes to Fathers to young Men and to Children Now what colour can there be to hinder those Persons from reading those Epistles that were sent and addrest to them Add to this that the Apostles did formally and expresly command and require Persons to read their Epistles Thus Col. 4. 16. When this Epistle is read among you cause that it be read also in the Church of the Laodiceans and that ye likewise read the Epistle from Laodicea So 1 Thess 5. 27. I charge you by the Lord that this Epistle be read to all the Holy Brethren And note that for this end they were writ in a Language best known to the generality of People As also all the Holy Scripture besides was writ in a Language that was best understood by the People for whom it was writ The Old Testament in Hebrew for the use of the Jews The New Testament in Greek that being the Language then most generally used And for this end there were Translations made of the Scriptures into the Languages of several Nations that People of all sorts might read them As to what is said 2 Pet. 3. 16. That in the Scriptures there are some things hard to be understood which many do wrest to their own destruction It is from the vice and rashness of Men that they do so wrest them which if they were of humble and teachable spirits they might avoid And therefore to prevent this wresting of them the Apostle doth not prohibit the People the reading of them but only cautions them that they be not led away with these Errors of the Wicked and directs them to grow more in knowledg the way to attain unto which is to peruse them with greater care and diligence And it is an unreasonable thing to build a Prohibition of reading the Scriptures upon a far-fetch'd consequence from this Text against so many express Commands to the contrary Yet see moreover Rev. 1. 3. Blessed is he that readeth and they that hear the words of this Prophecy and keep those things that are written therein Note here the most difficult Book of Scripture is commended to Mens reading and the Spirit of God calls those Blessed that read and keep it And what reason can there be then to deter Men from reading the Gospels and Epistles of the Apostles which contain Things much more familiar and easy to be understâ—â—â—â—â— Of the Church CHAP. IV. That the State of the Church is always visible Bellarm. de Eccles lib. 3. cap. 11. THat the Church of God shall continue in being in all Ages is not denied but that it shall be always gloriously and conspicuouly visible to the observation of all Persons that they may know whither to have recourse to it to join in communion with it and may be moved thereunto by its splendour is against many Scripture-Instances and Prophecies to the contrary Which many Times comes to pass through the prevailing of Corruptions in it or Persecutions against it which very much darken and obscure it So that a very few Persons may retain the purity of Doctrine in it and those not visible to the Notice of many others As for Example What was the Face of the Church then when God brought Abraham out of the 〈◊〉 of Infidels and Idolaters Gen. 12. What was the Face of the Church when Israel was in Egypt where they defiled themselves with the Idols of Egypt Ezek. 20. 7 8. Then they rebelled against me says God and would not hearken unto me they did not every Man cast away the Abominations of his Eyes neither did they forsake the Idols of Egypt then I said I will pour out my Fury upon them and mine Anger against them in the midst of the Land of Egypt Here was a very great Corruption in the State of the Church and that in the very chief and principal Points of Religion What was the Face of the Church in the Time of the Judges of Israel Judg. 2. 10 11 12 13. All that Generation were gathered unto their Fathers and
A COLLECTION OF Texts of Scripture WITH Short Notes upon them And some other Observations against the Principal Popish Errors IMPRIMATUR Julii 9. 1688. Guil. Needham LONDON Printed for W. Booker over against the King's-Head Inn in Old-change 1688. The Epistle to the Reader IT is agreed on all hands that the Mind and Will of God revealed to us howsoever the Revelation be made is the proper and adequate Rule of Conscience by which we are to direct both our Faith and Practice And that the Holy Scriptures of the Old and New Testament contain at least a part of this Divine Revelation is granted by the Church of Rome it self From whence it will clearly follow that whatsoever is contrary to that Revelation which we have in the Holy Scriptures ought not to be received for Divine Doctrine and Truth unless we will suppose an inconsistence in Divine Revelation or that God doth contradict himself which none will have the folly to assert We must remember therefore how we have received and heard in the Holy Scriptures and hold that fast And if there be any Doctrine or Tradition which contradicts the Doctrine of God delivered in the Holy Scriptures or makes his Commandment therein contain'd of none effect we are taught by our Saviour to reject it So that if an Apostle or an Angel from Heaven and much more if a Father or if a Church preach to us any other Gospel than what is therein delivered to us we should do the same Whether the Doctrines that are contested between us and the Church of Rome are of this Nature is the Question in dispute To make a right Judgment of which we need but consider the several Doctrines and then compare them with the Holy Scriptures and observe their agreeableness and disagreeableness thereunto To assist the Reader in which is the Design of this small Treatise wherein you have a Collection of the chief Points in Controversy between us and in the head of the several Chapters is first set down the Romish Doctrine as it is defined and received or generally taught in the Church and then the Texts of Scripture are subjoined with short and easy Notes and Observations deduced from them to apply them to the present purpose whereby it is easy to make a Comparison between the several Doctrines and the Scripture and the Contrariety between them will be manifest to the meanest Capacity But yet that it might be made more useful to prevent all misunderstanding and to make the Matters in Difference the more clear where it was thought needful the Controversies also are briefly stated and some farther Considerations added and the principal Objections are briefly obviated So that it is hoped it may be of good use to all that desire to be guarded against the Errors of Rome especially to those that have not Mony to buy or Time or Capacity to read and understand larger or more learned Discourses for whose service it was principally intended And some such Thing in so plain and easy a Method seemed to be desired The Gentlemen of the Church of Rome we may be sure will not be pleased with this Method because we do not take the Scriptures in their Sense and with their Interpretations But those we think are Comments which destroy the Text and therefore we have no mind to them And we should not have the Text neither by their good will for they do not love that that dangerous Book should come into the hands of the Common People for fear lest they should think that the Text is against them But however they endeavour to make themselves Masters of the Sense and Interpretation that that may be for them Thus if the Text be ready to strike them they put out its Eyes by the Exposition that it shall not know how to direct its Blow and then they are safe enough But we cannot think our selves obliged to take every thing upon trust that they say But they refer us also to Tradition and the Consent of the Fathers for the understanding of the Scripture-Doctrine which we are not against But unless we will take this Tradition and this Consent of the Fathers from their Mouth likewise they will not be pleased So that as they would have it our Faith must be ultimately resolved only into the present Voice of their Church And we must not condemn any of her Doctrines because they say they shall not be condemned that is they will be Judges in their own Case for fear of the worst It is well known that we make use of Tradition and the Judgment of the Fathers as well as they And we do not fear to refer our selves to them in the Matters contested between us but then they must give us leave to make use of Tradition a little more Catholickly than they do and not to seek it only from the Voice of their Church For we hope as long as we have Eyes we may read the Fathers as well as they and we do not know why we may not as well understand their Sense as also the Sense of the Holy Scriptures having the same means for it only the worst is we want Infallible Parts which we do not know but they may want as well as we But what is it but a great derogation from the Holy Scripture and the Holy Ghost the Author of it to think that of it self it is equally apt to deceive as to instruct to induce into Error as to lead into Truth What is this but to level it with the Heathen Oracle that spake always with that ambiguity that no Body knew what to make of it and therefore they were as soon deceived by it as not But yet is not this in effect the very Sense of the Church of Rome Or why else doth she so studiously with-hold the Bible from her Members for fear lest they should have more hurt by it than good if they take it by it self What is this but under pretence of taking care of her Children to call her Father and Husband whom she pretends so great respect to all to naught and to commend her self that she hath more tenderness and love to her Children than they But is it not rather her own Grandeur and Height which she takes care of which these Doctrines do subserve to And therefore she is resolved to maintain them and must use the means for it which iâ— by with-holding the Light that would discover them For it is to be truly feared that if the Bible were in every one's Hand and read with any attention it would soon scatter this Darkness which the Church of Rome well perceives And if that be to deceive the Scripture will deceive And if Instruction consists only in learning their Errors the Scripture will never instruct us to the World's End So that in this the Church of Rome is in the Right and is a very wise Mother for her self but let others judg how kind she is to her Children or
XXVIII That those Masses are to be approved and commended where the Priest communicates alone 172 XXIX That the Sacrament is to be administred in one kind only and the use of the Cup kept from the People 175 Some Prejudices of the Church of Rome answered Sect. 1. They accuse our Doctrine of Novelty 181 2. They say we had no Call 184 3. They Object to us the Divisions that are amongst the Reformed 188 That there are some Places more Holy than others and that it is a Work of Piety to go in Pilgrimage to them 192 That the Sacraments do confer Grace by the Work done 196 Of the Holy Scripture and Traditions CHAP. I. That all saving-Truth is not contained in the Holy Scripture but partly in the Scripture and partly in unwritten Traditions which whosoever doth not receive with the like Piety and Reverence as he does the Scriptures is accursed Concil Trident. Sess 4. Decret de Can. Script COntrary to that which is written in the second Epistle to Timothy Chap. 3. vers 15. The holy Scriptures are able to make thee wise unto Salvation through Faith which is in Christ Jesus That which is able to make us wise unto Salvation contains in it all saving Truth that is all that is necessary to be known in order to Salvation For how else can it make us wise to Salvation How can the Holy Scripture make us wise unto Salvation if it doth not contain all saving Truth or all that is necessary to be known in order to Salvation Vers 16 17. All Scripture is given by inspiration of 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 Mow if the Man of God who is to instruct others and to declare to them the whole Counsel of God so far as is necessary for their attainment of Salvation be perfectly instructed for the discharge of his Duty from the Scripture then the Scripture must needs contain all saving Truth or all that is necessary to be known both by him and every particular Christian in order to Salvation And note that it is not our part to show what those Scriptures then were which the Apostle here intends they being confessedly the same which are still contained in the Canon of it But whatever they were it is plain from the Apostle that there is no saving Truth but what is contained in them which yet doth not derogate from the usefulness of those Books which were added to the Canon afterwards whatever they were they being useful however as Comments upon the former to clear up what was before less clearly delivered or to declare some Truths of less necessary importance though all that was necessary to Salvation was delivered before So that we must needs apprehend the Scripture as it is now to be a compleat Rule of Faith without taking in any thing of unwritten Tradition to piece it up or compleat it Before Divine Doctrine was committed to writing Men had no other Rule but natural Light or immediate Revelation or Tradition of what was before made known And when the Lives of Men were long Divine Doctrine might better be conveighed this way than it can be now And in our Saviour's the Apostles Time this might serve the turn for the present Age in which there was a continuation of extraordinary Gifts and especially to the immediate Auditors of these inspired Persons But in the shorter Age of Men this was not thought a safe or sufficient means to conveigh down Divine Doctrine to the following Ages And therefore it was thought more expedient to put down in writing what was to be made known to after-Ages for the more sure preservation of all such Truths from Corruption and to be a standing Rule to which they might have recourse upon all occasions Thus God himself wrote the Ten Commandments in Tables of Stone And Moses by God's direction wrote the Law as the Prophets afterwards did their several Prophecies or a brief Summary of them For it is said 2 Tim. 3. 16. All Scripture is given b◠inspiration of God. And sometimes we find express direction for the writing of some things which were to be transmitted to future Ages As Exod. 17. 14. Write this for a Memorial in a Book And Isa 30. 8. Now go write it before them in a Table and note it in a Book that it may be for the Time to come for ever and ever And Psal 102. 18. This shall be written for the Generation to come Whereby is intimated the great need of writing then to conveigh a certain notice of things to future Ages and which implies the Incompetency and Insufficiency of Tradition for that purpose And when once it had pleased God to commit the Holy Rule to writing we find the Scripture commended for a perfect Direction Psal 19. 7. The Law of the Lord is perfect converting the Soul. And Tradition is no where commended or any order given to have recourse to it in any case but to the Holy Scripture alone Thus Isa 8. 20. To the Law and to the Testimony if they speak not according to this Word it is because there is no Light in them Thus Joshua was directed to govern himself in all his Actions by the same Holy Rule and therein should prosper and do wisely Josh 1. 7. That thou mayst observe to do according to all the Law which Moses my Servant commanded thee Turn not from it to the right hand or to the left And vers 8. This Book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou mayest observe to do according to all that is written therein The same also did Joshua prescribe to his Successors Chap. 23. 6. And the King when he sat upon the Throns of his Kingdom was to write him a Copy of this Law in a Book and read therein all the days of his life Deut. 17. 18 19. And this was the way to have him prosperous and to prolong his days Here is nothing at all left to Tradition nor any recourse to be had to it but to the written Law alone intimated as perfect to all the intents and purposes of a good and holy Life There were no other Ordinances to be observed but what were contained in the Law which forbad all Additions Deut. 4. 2. Ye shall not add unto the Word which I command you neither shall you diminish from it So again Chap. 12. 32. so Prov. 30. 6. Add thou not unto his Words lest he reprove thee and thou be found a 〈◊〉 For this the Children of Israel were condemned Jer. 32. 35. that they built the high Places of Baal to consecrate their Sons and their Daughters unto Molech which I commanded them not The Reformation of the Church therefore under Jehoshaphat that good King was made by the Scripture That was their Rule alone 2 Chron.
17. 9. The same practice was observed under the Reign of King Hezekiah 2 Chron. 31. 3 4. Accordingly our Saviour and his Apostles refer to the Scripture as the only Rule and confirm their Doctrines by it but no where have recourse to Tradition for any thing Thus for the obtaining amendment of Life and the avoiding of Condemnation Luke 16. 29. They have Moses and the Prophets let them hear them And this he commends for as great efficacy to that end as if one should come and arise from the Dead to speak to them So Joh. 5. 39. For the attainment of the knowledg of himself and Life everlasting Search the Scriptures says he for in theâ— ye think ye have eternal Life and they are they which testify of me He doth not reprove but allow encourage this thought in them Luk. 24. 27. Beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself But makes not the least use of Tradition So also he refutes the Pharisees by the Scripture Mat. 22. 31. Thus the Apostle St. Paul Act. 26. 22. witnâ—ssing both to small and great and saying none other things that these which the Prophets and Moses did say should come to pass He teacheth at Rome that Jesus was the Christ by the Scripture Act. 28. 23. He combateth all sorts of Errors by the Scripture see his Epistles to the Romans to the Corinthians to the Galatians c. To end the Difference that was agitated at the Council of Jerusalem St. James alledges the Scripture Acts 15. 15. So that the Scripture is that which is every were referr'd to as the Rule of Faith and Manners but not one word said of Tradition to that end It having pleased God when once the Scripture was Indited to leave nothing to Tradition though sometimes he was pleased to reveal himself farther by immediate Revelation till all the Books of the Holy Canon were perfected On the other side Tradition is so far from being commended that the use of it is decried as the foundation of many Errors and Wickednesses and Superstitions and their adhering to the Traditions of the Fathers is censured Thus Mark. 7. 1 c. When the Pharisees saw some of his Disciples eat Bread with defiled that is to say with unwashen Hands they found fault For the Pharisees and all the Jews except they wash their Hands oft eat not holding the Tradition of the Elders And when they come from the Market except they wash they eat not And many other things there are which they have received to hold as the washing of Cups and Pots and brazen Vessels and Tables Which they observed as a part of religious Worship received by Tradition from their Fathers though not commanded in the Law of Moses Like the Holy Water of the Church of Rome the Incensings and Garments the Salt and Spittle and Exorcisms and Wax-candles used in Baptism the Priests shaving the Head after the manner of a Crown which they profess to have received from Christ and his Apostles conveyed to them by the Tradition of the Church through all Ages though there be not one word of any of it in the Holy Scriptures See Council of Trent Sess 22. cap. 2 c. Cathechism Roman par 2. cap. 2. § 59 c. But our Saviour condemn'd all the Traditions of the Fathers so received by them for vain Worship because not written in the Law Ver. 7 8. So I doubt not but we shall have reason 〈◊〉 do the like with those of the Church of Rome by the same Warrant The Apostle reckons it his great Fault before his Conversion Gal. 1. 14. That he was exceeding zealous 〈◊〉 the Traditions of his Fathers which were superadded to the Law which was the very foundation of Pharisaism and a ground of very great Superstition among them Therefore 1 Pet. 1. 18 19. Ye know that ye are not redeemed by corruptible things from your vain Conversation received by Tradition from your Fathers but with the precious Blood of Christ Here also we have an intimation from St. Peter of many vain Observations which the Jews took up by Tradition from their Fathers So that the Tradition of their Fathers was so far from being a sure Rule to them that it was a means of very great Corruption which the Christians are redeemed from Therefore there was that Exhortation Ezek. 20. 18 19. Walk ye not in the Statutes of your Fathers neither observe their Judgments nor defile your selves with their Idols I am the Lord your God walk in my Statutes and keep my Judgments and do them The vanity and uncertainty of Tradition for a Rule of Faith sufficiently appears by these things And how much the use of it is decried as mischievous and hurtful And if it was so in the Church and State of the Jews which was but of a very narrow compass and thereupon it might be supposed then to be a more certain means of conveyance of Truth how much more reasonably may we think it to be so in the Christian Church diffused through all Nations where by reason of the multitude and distance of Christian Teachers and Professors it must needs be much more easy for superstitious and conceited Men to obtrude their Innovations and to back them with the pretence of Tradition of which there hath been many Instances And hence such Difference hath arisen between Traditions themselves as is plain in the Controversy in the Primitive Church about Easter and many others And can we think that our Saviour should leave his Church to such an uncertain Rule now when there is so much need rather to have it more exact and setled Should that be a Rule of Faith in the Christian Church which was wholly disallowed and decried in the Jewish Or is Tradition now become so much altered that it is become so sure and harmless above what it was If Tradition be taken for a natural Means there is nothing more uncertain in a long tract of Time. And sure our Saviour would not leave his Church to such uncertainty when he might do better If it be pretended to be assisted with Infallibility that shall be examined afterwards It is plain that the Christian-Inspired Writers also saw it needful to write down the Doctrine of our Saviour to transmit it to After-ages they did not think Tradition was a sure means of conveyance then no more than it was before Therefore St. Luke wrote his Gospel to the most excellent Theophilus that he might know the certainty of those things wherein he had been instructed Luke 1. 4. implying that the other way of conveyance by Tradition is not so certain And St. Peter I will not be negligent says he to put you always in remembrance 2 Pet. 1. 12. And vers 13. I think it meet to stir you up by putting you in remembrance Mens memories are not so very good to retain Divine Things unless they are excited and quickned
read or make inquiry into the Word it affords him a great deal of Light and Understanding Unless the Light be obscure then the Scripture is not obscure If Men don't turn their backs to this Lamp they may perceive the Light thereof See how the Psalmist profited in Wisdom by meditating therein ver 98 99 100. Deut. 30. 11 14. This Commandment which I command thee this day is not hidden from thee neither is it far off c. but the Word is very nigh unto thee in thy Mouth and in thy Heart that thou mayest do it Where the plainness of the Command is asserted and that in order to the performance of it For a Rule that is not understood can never be observed And this perspicuity and Intelligibleness of the Commands given by Moses the Apostle applies to the Gospel Rom. 10. 6 7 8. 2 Cor. 4. 3 4. But if our Gospel be hid it is hid to them that are lost in whom the God of this World hath blinded the minds of them that believe not lest the Light of the glorious Gospel of Christ should shine unto them The Gospel is plain enough of it self then and easy to be understood by any but obdurate and unbelieving Sinners For therein we all with open fact behold as in a Glass the Glory of the Lord Chap. 3. 18. 2 Tim. 3. 15. The Holy Scriptures are able to make thee wise unto Salvation But how can that be if they be so dark that they cannot be understood Can we be wise without understanding Or are they so difficult to be known which Timothy knew from a Child 2 Pet. 1. 19. The Apostle calls the Prophecies of the old Testament a sure Word of Prophecy whereunto ye do well that ye take heed as unto a Light that shineth in a dark place until the day dawn and the day-spring arise in your hearts And if there be such clearness in them what clearness think you is there in the Doctrine of the Apostles There 〈◊〉 a greater degree of Light and Plainness and Intelligibleness promised under the Gospel than what was under the Law Heb. 8. 11. And if the Old testament be so plain and intelligible the New much more Yet note that it is granted that there are many dark Things and hard to be understood in the Scripture and which are so to the Learned as well as to the Unlearned which may arise from several causes But whatever things are necessary are plain saith St. Chrysostome All things which concern Faith and a good Life are plainly contained in Scripture saith St. Austin The Doctrine concerning God his Being Attributes and Providence of Christ's being the Son of God his becoming Man his dying and rising again The Precepts Promises and Threatnings c. For how are they necessary to be believed if they be not plainly revealed Or are the Unlearned excused from believing them because they cannot understand them Did not Christ himself preach and order his Apostles to preach to the Unlearned as well as to the Learned And did he and they preach intelligibly to them or no If they did not to what purpose did they preach at all or how was the World converted by them Were there none converted but the learned Priests and wise Men plainly the contrary rather Matth. 11. 25. 1 Cor. 1. 26. If they did preach intelligibly then it seems their Doctrine was plain enough And is it not the same Doctrine that is written in the Scriptures which they preach How came the same Doctrine then so dark when it was writ which was so plain when it was preach'd Doth the putting it down in writing make it hard to be understood And was it not writ to distinct Persons and Places and for the use of all as shall appear in the next Chapter Therefore I conclude it was written intelligibly to all in all things necessary or else the Holy Ghost would be wanting to his own Design and his writing for the use of all could not answer the end for which it is written CHAP. III. That it is not for the Common People to read the Scripture and if they should more prejudice than benefit would arise to them from the reading of it Council of Trent Sess 4. decret de Can. scrip Index lib. prohib regula 4. COntrary to that which is written Deut. 6. 7 8 9. These words which I command thee this day shall be in thy heart And thou shalt teach them diligently unto thy Children and shalt talk of them when thou sittest in thine house and when thou walkest by the way and when thou liest down and when thou risest up And thou shalt bind them for a Sign upon thine hand and they shall be as Frontlets between thine eyes and thou shalt write them upon the Posts of thine House and on thy Gates This is spoken to Persons of all Sorts Qualities and Conditions in Israel And how should they do all this without a particular and diligent perusal of the Law Josephus tells us that the Jewish Children were so well verst in it that they could repeat the Law without Book Thus Josh 1. 8. God commanded Joshua This Book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night then shalt thou make thy way prosperous See a General of an Army obliged by an express Command to read and meditate in the Holy Scriptures and not to depend upon the Priest's Instruction alone So Deut. 17. 18 19. the King was to write him a Copy of the 〈◊〉 and to meditate therein all the days of his Life Isa 34. 16. Seek ye out the Book of the Lord and read The Prophet speaks to all People upon Earth as may be seen in the beginning of the Chapter We have many such Directions and Commands from our Saviour and his Apostles in the New Testament John 5. 39. Search the Scripture our Saviour speaks not only to Doctors or Teachers but also to the People And he exhorts not only to read but to search them diligently So the Apostle Ephes 6. 17. Take unto you the Sword of the Spirit which is the Word of God. By which we are enabled to repel the Temptations and to resist the Assaults of the Devil and to drive him from us as our Saviour himself did Col. 3. 16. And let the Word of Christ dwell in you richly in all Wisdom teaching and admonishing one another in Psalms and Hymns and Spiritual Songs If the Doctrine or Word of Christ be contained in the Holy Scriptures then here is an Obligation to a diligent and serious study of them Luke 11. 28. Blessed are they that hear the Word of God and keep it And why not then blessed are they that read and observe it Why should Men be hindred from reading these Sermons of our Saviour and his Apostles which then there was a blessing upon Man for hearing Are they more dangerous now they are writ than they were when they were
heard that Samaria had received the Word of God they sent unto them Peter and John. Doth this look like his being their Head or having supreme Authority over them Sure it would be esteemed a strange piece of presumption if the Bishops should undertake to do the like to the Pope St. Peter was required to render an account also of his Carriage Acts 11. 2 3. And when Peter was come up to Jerusalem they that were of the Circumcision contended with him saying Thou wentest in unto Men uncircumcised and didst eat with them But Peter rehearsed the Matter from the beginning and expounded it by order to them He was also publickly reproved by St. Paul Gal. 2. 11. When Peter was come to Antioch I withstood him to the face because he was to be blamed And vers 14. When I saw that they walked not uprightly according to the truth of the Gospel I said unto Peter before them all If thou being a Jew livest after the manner of the Gentiles and not as do the Jews why compellest thou the Gentiles to live as do the Jews Was this very decent in Paul if St. Peter was his Head and chief Governor over all So that here is not the least Testimony or Sign of any such Supremacy or Power ever owned or acknowledged by St. Peter Note also that all Headship over the Church is always appropriated to Christ and that in such a manner that it cannot be delegated to St. Peter or any other Thus Ephes 1. 22 23. God hath put all things under the feet of Jesus Christ and hath given him to be Head over all Things to his Church which is his Body the fulness of him that filleth all in all Had it not been proper to have said And under the feet of St. Peter too and his Successors as Christ's Vicar if it had been so But as in the Body of Man there is but one Head so there is but one Head in the Church of which we are all Members Ephes 5. 23. The Husband is the Head of the Wife even as Christ is the Head of the Church and he is the Saviour of the Body Where the Apostle joins his being Head of the Church and Saviour together So that he that is not the Saviour of the Church cannot be the Head. And note that our Lord Jesus Christ is the Head of the Church in the same manner as the Husband is the Head of the Wife So that as in the business of Marriage there is to be no Substitute so neither is Christ to have a Deputy or Vicar in his Church 1 Cor. 3. 11. For other Foundation can no Man lay than that is laid which is Jesus Christ But supposing that St. Peter was Head of the Church why must the Pope be so Or if it could be proved that there was such an Headship in St. Peter how doth it appear that this was any more than a personal Privilege in which therefore he was to have no Successor and an Honour conferred upon him out of particular respect and not from any universal necessity of such an Office in the Church A supreme Pastor they say is necessary to the Unity of the Church and therefore St. Peter was such a one and therefore he ought to have a Successor in that same Office. But is it sufficient to build so great a Pretension that can be rightly grounded upon nothing but a Divine Institution upon a mere humane reasoning of the expediency and necessity of the Thing Is it not more modest rather to argue the contrary that because there is no Divine Institution of such an Office that therefore it is not necessary however we may mistake the conveniency of it Shew the Institution and we will believe it or else though St. Peter should have been Prince of the Apostles and Head of the Church under Christ which yet is shown that it was not why may not we take this for a particular Honour and not for a necessary Office Cannot our Saviour who is God over all sufficiently dispence his Influences and provide for his Churches Welfare as far as he thinks meet in this military State by other Means and Church-Officers without such a Vicar Head Or how is it possible that a meer Creature should be capable of executing such an Office over all the Churches for their good at such remote and distant places or how could he be able to manage such a wide and mighty Empire But after all if it could be proved that St. Peter was vested in such an Office for the Time being yet how does it appear that he was to have a Successor in it or that it must be the Bishop of Rome rather than any other So that here we are altogether at uncertainty still and must build an Institution again upon meer humane Reasoning If because he himself was Bishop of Rome so was he said to be of Antioch too And why should not his Successor at Antioch claim this Privilege as much as he at Rome If because Rome was his last See when he died how doth it appear that his dying there transfers his Authority to the following Bishop unless it appears it was his last Will to have it so and that he had power to make such a Will But lastly doth it appear by the Scripture at all or certainly by ancient Record that ever St. Peter was at Rome much less Bishop there And if not how is the Pope his Successor at all See for this a late Discourse printed at London called A Modest Inquiry Whether St. Peter were ever at Rome c. So that here is nothing but uncertainty still to build all their glorious Pretences upon And considering all I cannot but conclude as our Church doth Sermon of Obedience 3d. part The usurped Power of the Bishop of Rome which he most wrongfully challengeth as the Successor of St. Peter is false feigned and forged Neither is it necessary then to the being of a true Church to be united to the Pope as supreme Pastor and Governour over it as is pretended Catech. Roman par 1. de 9. Artic. Symbol sl 11. If no such Center of Unity be appointed by Christ who is the Lord and Bridegroom of the Church then it cannot be necessary to the Unity of the Faith to be united in it nor is that an essential Note of the True Catholick Church And so all those great Pretensions of the absolute necessity of Peoples being in Communion with the Church of Rome under the Pope as supreme Pastor upon the pain of Damnation for the guilt of Heresy and Schism in breaking this Union are meerly false and vain So that our Church may be a Member of the true Catholick Church and in Catholick Unity still though we have separated from them if there be nothing else to render our separation culpable besides this vain pretence The Apostle gives us an account of all other Church-Officers both ordinary and extraordinary that are appointed by
' s Judgment-Seat where I ought to be judged being a Roman So he acknowledges Cesar's Jurisdiction Yet to the Jews I have done no wrong as thou very well knowest though I were liable to their Courts If I be an Offender or have committed any thing worthy of Death by the Roman Laws I refuse not to die so he readily submits himself to the Trial of their Laws and to the Sentence to be inflicted according to them But if there be none of these things whereof they accuse me no Man may deliver me unto them to be punished by them I appeal unto Cesar the Roman Emperor as my proper and lawful Judg. And is not this a plain acknowledgment then of Cesar's just Authority But saith Bellarmine he was constrained to appeal unto Cesar because the Gentiles and Jews would have mock'd him and with good reason if he had appealed to St. Peter who was his Soveraign Prince and Judg. Recognet lib. de sum Pontif. de Cleâ— lib. 1. cap. 30. Is not this prettily said of so great a Cardinal CHAP. X. That the Church of Rome is Infallible and that it belongs to her to judg of the Sense of Scripture so that all Persons are bound up to her Judgment and Definitions Catech Roman part 1. de 9 Art. Symbol §. 18. Council of Trent Sess 4. Decret de Edit usu Sacr. libr. THis is contrary to all those Texts of Scripture that allow a Judgment of Discretion to every private Person in Matters of Religion whereby they are at liberty to judg for themselves and to try and examine the Doctrines which they are taught whether they be true or false or whether revealed by God or no. As 1 Thess 5. 21. Prove all things hold fast that which is good How must we prove all things if we must take them upon trust without examination from any Person whatsoever 1 John 4. 1. Beloved believe not every Spirit but try the Spirits whether they are of God because many false Prophets are gone out into the World. So that we are not to give up our selves by an Implicit Faith to be led by any Persons whatsoever that pretend themselves Guides but examine their Doctrines before we receive them And here 's no referring of Christians to an Infallible Judg to whose Sentence and determination all are bound to submit which the Apostle ought in all reason to have done if such an one had been constituted in the Church and not to leave it to every Man 's private Judgment to examine these things as he doth 1 Cor. 10. 15. I speak as to wise Men judg ye what I say The Apostle implies a Capacity and Power in private Men to judg and discern of the Doctrine proposed And though he was guided by an Infallible Spirit yet he doth not expect that Men should blindly submit to his Doctrine but requires them to make use of this Power of discerning in themselves Acts 17. 11. The Bereans are commended for searching the Scriptures daily to know whether those things were so or no which were delivered by the Apostles themselves Gal. 1. 8. Tho we or an Angel from Heaven preach any other Gospel unto you than that which ye have received let him be accursed This plainly supposeth that Christians may and can judg in themselves when Doctrines are contrary to the Gospel and that they ought to do it and not blindly rely upon on any one no not an Apostle or Angel from Heaven 1 Pet. 3. 15. Be ready always to give an Answer to every Man that asketh you a Reason of the Hope that is in you Christians must understand and judg of the Grounds of Faith themselves Mat. 7. 15 16. Beware of false Prophets which come to you in Sheeps-clothing but inwardly they are ravening Wolves Ye shall know them by their Fruits How should they beware of them if they cannot discern or judg of them and their Fruits We have warning given us of seducing Spirits that shall be in the latter Days 1 Tim. 4. 1. And how can it be but Men will be in danger of giving heed to them if they must not judg for themselves or cannot discern their Doctrines Mat. 15. 14. They be blind leaders of the Blind And if the Blind lead the Blind they both fall into the Ditch The Leaders of the People you see were blind And the People that follow blind Leaders shall perish with them This is a fair warning to us not blindly to submit to the guidance of any So that there is no other way but for the People themselves by a diligent and serious perusal and study of the Scriptures to judg for themselves what the right Sense and Interpretation of them is and what Doctrines are true or false not refusing the assistance of their Spiritual Guides who are appointed for their direction herein yet not giving up themselves unreservedly or unlimitedly to any as Lords of their Faith. If there were a Judgment of Authority vested in any Person or Persons in the Christian Church which might impose upon all and to which all were bound in their Judgments to submit why is not this Infallible Judg referred to by the Apostles How is a judgment of discerning allowed to every private Person which is inconsistent therewith But for Men to judg for themselves is indeed a natural Right belonging to Men as Men and as rational Creatures And no Man can judicially embrace the True Religion unless he be permitted to judg whether that which he embraces be the True Religâ—on or no. And supposing the Scriptures plain in all Things necessary to Salvation as hath been proved Chap. 2. so that every Man of ordinary capacity after competent Instruction in Matters of Religion may arrive to a sufficient understanding of all those â—hings that are so he may judg of them as well for himself as any Man or company of Men can judg for him For every Man can judg of what is plain And therefore 't is reasonable that those things which are plain to every Man should be left to every Man's judgment And there can be no necessity of an Infallible Judg to guide or determine him therein The Civil Magistrate or Judg only determines Mens Practice and outward Actions or disposeth of some of their Goods and Properties And that there should be such an one besides a Law or Rule is needful in Civil Government for the regulating Mens outward Actions and Properties But he doth not prescribe to our inward Sense and Judgment which is the thing that this Infallible Judg in Religion is pretended to do to whose Judgment Men must not only submit their Practice but their Judgment Which is quite a different thing from the former and therefore there is no parity of Reason from one to the other If they say It is needful that there should be such a Judg in the Church for the determining and ending of all Controversies and for the preventing and repressing of Heresies and
for the reducing of Offenders to Repentance and not a setting up a Judg of Controversies in Matters of Faith for all Mens infallible Direction As for that Promise John 16. 13. When the Spirit of Truth is come he shall guide you into all Truth It was made to all the Apostles and seems to be made to them only as appears by the Circumstances of the Discourse Chap. 14. 25 26 28. Chap. 15. 26 27. Chap. 16. 4 6. Or if it be to be extended to their Successors so far as it is so it must be extended to all their Successors as it was made to all the Apostles And so it will make all them Infallible likewise if it doth make any of them Infallible and not their Successors in the Church of Rome only or the Popes and Bishops there by a particular Priviledg But now suppose the Church of Rome were Infallible who is it in that Church that is Infallible Is it the Pope alone or is it a General Council called by him or is it both together or the Council confirmed by a Pope or the Council alone In this they do not agree among themselves As for the Pope's own Infallibility his Pretentions are considered already And if a Council be not Infallible unless called and confirmed by the Pope who is yet in himself Fallible how can the Calling or Confirmation of a Fallible Pope make a Eallible Council Infallible or will two Fallibles put together make one Infallible As for the Infallibility of a Council alone in it self if the greatest or major part of Christian Pastors are not Infallible but may fall into the grossest Errors as all will allow then how shall a General Council be Infallible which is to represent the whole Church and in which things are to be carried by the Rules of the major part which may err Unless it can be proved that the major part of Christian Pastors which are grosly erring singly by themselves when they come together shall be indued with so much Wit and Honesty that they shall suffer themselves to be governed and over-ruled by the lesser part that do not err But what Promise or Security have we for all this As for Mat. 18. 20. Where two or three are gathered together in my Name there am I in the midst of them If that proves an Infallibility in the Persons so gathered together it proves the Infallibility of every Assembly of Christians gathered in Christ's Name as well as of a General Council And therefore it would prove too much whereas indeed it is a Promise of Christ's gracious Presence and not of an Infallible Guidance And that suspended upon condition of being gathered in Christ's Name acting for his Glory according to his Rule by his Command and Commission As for that Place Acts 15. 28. It seemed good to the Holy Ghost and to us to lay no other Burden upon you c. It is only a Declaration of the present Case and not a Promise for the Future It is true that this Council was guided by the Holy Ghost and was Infallible but it doth not follow that other Councils shall For the Apostles who were all Infallible were the chief Actors in this Council and therefore its Determinations were Infallible which cannot be said of those of any other Council where there is not the same reason And now as to the Infallibility of a General Council suppose it were granted how shall we certainly know when a Council is truly General Or suppose such an one and Infallible when it sits yet how will that satisfy the pretence of the necessity of a living Judg in the Church at all Times for the ending of Controversies unless such a Council did always sit Which we know there did not in the first Ages of the Church when there were many Heresies and Differences and we know hath not done in several Ages and we see doth not now at this Time. If they say we may read the Determinations of Councils that are in Writing and that will suffice us So we may do the Determinations of the Articles of Faith in the Scriptures which yet they say is not sufficient without a living Judg to give their Sense And if the Scriptures are not sufficient without a living Judg then neither are the Definitions of Councils that are in Writing For the Definitions of Councils left us in their Books are as much a dead Writing as the Scriptures and can as little help themselâ—â—â— and we see there is as much difference about the Sense of them So that if there must be a living Judg and a General Council must be 〈◊〉 then there must be a Council still sitting For if the written Determinations of a former Council will serve the turn then they must give up the Controversy of the necessity of a living Judg. And if it can be proved that the Scriptures are a sufficient Rule without such Determinations and sufficiently 〈◊〉 in all things necessary then though it be but a dead Rule yet it will do the deed as well as the dead Determinations of a dead Councill And so all the Controversy will run into that aboâ—â— the sufficiency and clearness of Scripture which has been considered in the beginning and to his Controversy about the Infallibility of a General Council for a living and visible Judg will be wholly superseded and useless Yet after all if all these Difficulties could be got over about an Infallible Pope or Council yet that would not signify very much to the common People unless their particular Bishops and Curats may be supposed to be Infallible likewise to give them an Infallible account of an Infallible Pope or Councils Definitions or unless every particular Person may go himself to the Pope or Council for rcsolution in all Cases Which they know cannot be done for the common People cannot read all their Determinations in Print or Writing or if they could would as little understand them as they do the Scriptures and so must need a living Infallible Judg nearer at hand to give them Infallible direction or else they may still be deceived for want of one if the want of one must needs make them liable to deceit so that they must have Infallible Curats likewise to preserve them from danger of being deceived If they say the Curats may inform them of the true meaning of the Definitions of Councils and Popes and that they may be sufficiently certain of this without their being Infallible which is the only thing that can be said then it seems there may be Certainty without Infallibility And then why may not the Protestant Bishops and Ministers though they were not Infallible as certainly inform the People of the true meaning of the Scriptures So that if the Scripture be a sure and plain Rule of Faith so that it may be understood without the Infallibility of those that read it then the Protestant People who have not Infallible Teachers may yet have as much certainty
great strait betwixt two desiring to be dissolved and to be with Christ which is far better This implies that he did not doubt but it would be so But if there were a Purgatory to pass through first it would be far better to abide longer in the Body For though St. Paul had less Sin than others yet it cannot be denied but he might have some venial Sins And if there must be Punishment undergon by way of satisfaction for these Sins equivalent to the Fire of Hell as that in Purgatory is said to be though he did undergo more Crosses and Afflictions than others yet ye did not undergo those that were equivalent to the Fire of Hell and how could he be sure then but that he also must enter into Purgatory first before he pass into Heaven and then one would think he should have little Heart to desire to be dissolved But he doth not fear any of this And note that the Apostle speaks of the Happiness in the next Life in common in the plural number as belonging to all the Saints and not as a special Priviledg to himself alone So 2 Tim. 4. 8. Henceforth there is laid up for me a Crown of Righteousness which the Lord the Righteous Judg shall give me at that day that is the day of his departure out of this Life vers 6. And then mark Not to me only but unto all them also that love his appearing Luke 23. 43. Our Saviour said to the believing Thief on the Cross This day shalt thou be with me in Paradise He doth not say when thou shalt have been some Years in Purgatory I will receive thee into Paradise but this day c. Now Paradise is acknowledged to be the Seat of the Blessed not a place of Torment And yet there was no Person that could deserve more to be sent to such a place than the Thief having had no time to do Penance for any of his Sins For if to suffer Death for his Sins was a sufficient Satisfaction then it were best for every Man to desire to suffer such a Death or worse For the pains of the worst of Deaths are much easier it seems than those of Purgatory But is it not indeed very strange that God should forgive Men the Eternal Punishment due to the worst and most mortal Sins for the sake of Christ's Satisfaction and yet exact so severe a Punishment for Sins in their own nature Venial which may be so easily remitted that God should do the greater and yet that he should not do the less When yet it must needs be owned that Christ hath offered a Satisfaction enough for all if it be but applied As for those places that are pretended to prove a Purgatory 1 Cor. 3. 13 15. There we read of Fire indeed and that is all but not one word of Purgatory-Fire It is the Fire of the Day of Judgment is there meant which is eminently in Scripture called the Day and is that indeed which shall be revealed by Fire 2 Thess 1. 7 8. And it is the Works of Men there that shall be burnt that is their false Doctrines which are but Hay and Stubble when the Trial comes But it doth not speak of the burning of their Persons that hold the Foundation who are not to be burnt but saved yet so as by Fire which is only a phrase to express the doing of a thing with great difficulty Zech. 3. 2. see a like phrase Jude 23. As for Mat. 12. 32. it speaketh of the greatest of Sins the Sin against the Holy Ghost which shall never be forgiven and so that Phrase signifies neither in this nor in the World to come that is not at all So Mark 3. 29. it is exprest He hath never forgiveness but is in danger of eternal damnation or that Phrase may signify that that great Sin should not be forgiven in the Times of the Messiah or under the Gospel which is sometimes exprest by the World to come Heb. 2. 5. 6. 5. when the Jews expected that greater Sins should be forgiven than could be expiated by Levitical Sacrifices Or if Sins be said to be forgiven in the World to come what is that but at the Day of Judgment when the actual deliverance of the Just from Punishment and their final acquittal may be not improperly called the full remission of their Sins What is this to Purgatory where Sins are not forgiven but punish'd Mat. 5. 26. They shall not come out thence till they have paid the uttermost Farthing that is never but must abide in Hell for ever Hell is mentioned vers 22 29 30. And divers degrees of Punishments intimated there with allusion to the different degrees inflicted in the Jewish Courts but not one word of Purgatory As for 1 Pet. 3. 19 20. those Spirits there said to be disobedient were not saved at all as it is pretended they shall be out of Purgatory And the Prison that they are said to be in doth not signify Purgatory as if Christ then by his Spirit preach'd to them there But by his Spirit in Noah he preach'd to a disobedient World though his preaching did then no good their Souls being then as it were by Lust and Sin enslaved and imprisoned in their Bodies and are now lying in the Prison of Hell for all this Now then if there be no Purgatory or place of Torment in the next Life for just Men to the end pretended then likewise Prayers or Masses and Alms for them are vain things to the end proposed viz. in order to the deliverance out of it If there be no such thing then these things that have relation to it can be of no use And yet if there were a Purgatory for expiation of Sins and for satisfaction for temporal Punishments due to them how doth it appear that Prayer for those in that State will help them out of it or who can tell but that they must continue there if they be there till the Day of Judgment As for the supererrogating meritorious Works of the Living and their availableness to deliver their dead Friends out of Purgatory it is after proved likewise that there are no such Works But yet if they were how should they be available to get them out of it when the superabundant Merits and Satisfactions of Christ were not available to prevent their going in If others Satisfactions and Merits might be of use to them in Purgatory one would think Christ's should have kept them out But if Christ's Satisfactions could not help them but they must satisfy for themselves how should the Saints good Works upon Earth help them This is the great Doctrine with the Appendages of it that brings in so great Wealth to Rome and therefore no wonder it is so stifly retained though among all the Directions that are given about Prayer up and down the Scripture there is not any where the least intimation of any direction for praying for the Dead or of
those that pretend to the Reformation But we are not at all surprized at it or moved to think e're the worse of the Reformation from the Church of Rome because we don't agree in some things amongst our selves For we are foretold that so it should come to pass Rom. 16. 17. Mark them which cause Divisions It implies that Divisions there would be And 1 Cor. 11. 9. For there must be Heresies that they which are approved may be made manifest Heresies are some of the Works of the Flesh Gal. 5. 20. And therefore as long as the Flesh is so predominant with many it is no wonder that there should be Heresies which are the Works of it If Christianity at first could not prevent it we can have no expectation that the Reformation should do it 2 Pet. 2. 1. There were false Prophets among the People even as there shall be false Teachers among you who privily shall bring in damnable Heresies even denying the Lord that bought them And they doing it privily it may not be presently discerned neither till after some tract of time But say they You have not the means of Vnity among you for you want a Judg of Controversies which is absolutely necessary in a Church and therefore there are so many Heresies and Divisions among you But this pretended means of Unity is refuted before in the Chapter of the Infallibility of the Church c. where it is proved that there is no such thing or means appointed We have as much the means of Unity as the Primitive Church had which was as much as God thinks fit to appoint in the Church They had infallible Teachers to teach them the Doctrine of God and we have the Doctrine which was taught by these infallible Teachers recorded in the Scriptures which is of the same use to us as it was to them But neither they nor we have an infallible Judg to dermine our Assent nor can have unless you will put out the Eyes of humane Nature But every one is left to judg for himself by the Rule of the Doctrine delivered God hath given us a plain Rule as hath been proved and is ready to assist us with his Spirit in all things necessary to our Salvation if we be humble and teachable And then we should do well enough without an infallible Judg. But yet these means were not effectual in the Primitive Church to prevent Divisions and Heresies because Men did not use them aright for all Men will never be so sincere and honest and diligent as they should be though they were sufficient to have done this if Men had used them as they ought And therefore how can we expect now they should be of better success The Church of Rome indeed pretends to such a means of Unity which we prove that Christ never appointed viz. An Infallible Judg of all Controversies But then as they pretend to that which they think is a greater means of Unity so one would think that they should have a greater Unity too among themselves But is it so indeed Is there nothing but Unity in the Church of Rome Are there no Divisions or were there never any Schisms Hath this pretended Judg of Controversies determined and put an end to all Controversies No he neither hath done it nor dares attempt it But we agree say they in all the fundamental Points In what Is not the Doctrine of the Infallible Judg a fundamental Point it self And do they all agree in that and who this is And if they did so do we agree in the same Rule of Faith the Holy Scriptures And why is not our agreement in the same Rule of Faith as good as their agreement about the Infallible Judg But they all agree likewise that Protestants are in the wrong And we all agree as much that Papists are in the wrong So that if this Point of agreement signify any thing here we are even with them But do they agree among themselves in other things No no more than Protestants do among themselves but have differences the same or as great as any Protestants can have whatsoever they be And notwithstanding the decisions of their pretended infallible Judg they do as much differ in particular Doctrines in the sense of those decisions which are for the determining of the sense of Scriptures as the Protestants do about the sense of Scripture without the decisions of such a determining Judg Therefore we think it very reasonable that the Church of Rome should do as our Saviour directs when they cry out so much upon our Divisions that they would first pull out the Beam out of their own Eyes and reconcile all Differences at Home and then they shall see the more clearly to cast out the Mate out of their Brother's Eye Which they can never do whilst the Beam is in their own or at least I hope we shall never go to them to do it FINIS This Chapter should have come in after Chap. XI That there are some Places more Holy than others and that it is a Work of Piety to go in Pilgrimages to them Bellarm. de Cultu Sacris lib. 3. cap. 8. THis is to revive Judaism again For God dwelt among the Jews indeed in an appropriate manner in the Temple of Jerusalem where were the Symbols of his Presence The Temple was God's House and therefore an Holy Place because God was there peculiarly present Thither were all the Males of the Children of Israel to resort three times a Year and there alone offer their Sacrifices and Oblations to God And the Place made the Worship acceptable to God which was offered there so that the Worship was not so acceptable to God which was performed in other places for the Presence of God sanctified the Place and made it Holy and that sanctified the Worship and gave value to it and therefore it was more acceptably performed there than in another Place But now under the Gospel there is no such Holiness of Places because there is no such symbolical Presence of God in one place more than in another for God's Presence is no longer confined to any one Place but he equally accepts the Worship that is devoutly offered him all the World over John 4. 21 23 24. Woman believe me the Hour cometh when ye shall neither in this Mountain nor yet at Jerusalem worship the Father as the peculiar and appropriate Place of his Worship as if he were more especially present there than in any other Place or would better accept the Worship performed there than in any other Place For now all such religious distinction of Places for Worship shall be taken away But the Hour cometh and now is when the true Worshippers shall worship the Father in Spirit and in Truth for the Father seeketh such to worship him as well in one place as another And such devout Worshippers shall be acceptable to him in any Place Mal. 1. 11. For from the rising of the Sun unto