design of the Gospel to improve and perfect Knowledge for if the Scripture be so obscure in the essential matters of Faith and Christian knowledge that we cannot have any certainty what the true sence and interpretation of it is without an Infallible Judge then the Scriptures cannot improve our knowledge because we cannot know what they are we cannot understand their meaning and therefore can learn nothing from them Yes you 'll say we may know their meaning when they are expounded to us by an Infallible Judge though the Scriptures are so obscure that we cannot understand them without an Infallible Judge yet we may certainly learn what the sence of Scripture is from such a Judge Now in answer to this I observe that though such an Infallible Judge should determine the sense of all obscure Texts of Scripture which neither the Pope nor Church of Rome have ever done yet this would not be to understand the Scriptures or to learn from the Scriptures but only to rely on this Infallible Judge for the sense of Scripture To understand the Scriptures is to be able to give a reason why I expound Scripture to such a sense as that the words signifie so that the circumstances of the place and the context and coherence of the words require it that the analogy of Faith and the reason and nature of things will either justifie such an interpretation or admit no other and an Expositor who can thus open our Understandings and not only tell us what the sense of Scripture is but make us see that this is the true sense and interpretation of it does indeed make us understand the Scripture Thus Christ himself did when he was risen from the dead He opened their understandings that they might understand the Scriptures 24 Luke 45. But to be told that this is the true sence of Scripture and that we must believe this is the sense though we can see no reason why it should be thus expounded nay though all the Reason we have tells us that it ought not to be thus expounded no man will say that this is to understand the Scriptures but to believe the Judge No man can learn any thing from a Book which he does not and cannot understand and if men neither do nor can understand the Scriptures it is certain they can learn nothing from them an Infallible Judge would teach as well without the Scriptures as with them and indeed somewhat better because then no man could have a pretence to contradict him and therefore if this be true the holy Scripture deserves all those contemptible Characters which the Romanists have given it for it is so far from improving and perfecting our knowledge that it self cannot be known and therefore is good for nothing So that the obscurity of the Scripture makes it wholly useless to the great ends and purposes of the Christian Religion viz. to improve and perfect the knowledge of Mankind in the necessary and essential Doctrines of Faith and therefore this can be no Gospel-Doctrine because it makes the Gospel it self considered as written of no use Thus if the Scripture be an imperfect Rule as the Romanists affirm that it does not teach us the whole mind and will of God but that we must learn even some necessary Doctrines of Faith from unwritten Traditions which no body has the keeping of but the Church of Rome This I say contradicts the great design of the Gospel which is to improve and perfect knowledge for an imperfect Rule of Faith is I think as bad as no Rule at all because we can never trust it If you say that though the Scripture in it self be an imperfect Rule yet we have a perfect Rule because the defects of the Scripture are supplied by unwritten Traditions and therefore we have the whole Gospel and all the Christian knowledge delivered down to us either in the written or unwritten Rule I answer 1. If the Scriptures be an imperfect Rule then all Christians have not a perfect Rule because they have not the keeping of unwritten Traditions and know not what they are and never can know what they are till the Church is pleased to tell them and it seems it was a very great while before the Church thought fit to do it For suppose that all the new Articles of the Council of Trent which are not contained in Scripture were unwritten Traditions fifteen hundred years was somewhat of the longest to have so considerable a part of the Rule of Faith concealed from the World and who knows how much of it is concealed still for the Church has not told us that she has published all her unwritten Traditions there may be a Nest-egg left still which in time may add twelve new Articles to the Trent-Creed as that has done to the Apostles Creed So that if the Scripture be an imperfect Rule of Faith the Church never had a perfect Rule till the Council of Trent for a Rule which is not known is none at all and no body can tell whether our Rule be perfect yet whether some more unwritten Traditions may not start up in the next Age to make our Faith more perfect than the Council of Trent it self has made it Now if the design of the Gospel was to instruct men in all divine knowlèdge can we think that our Saviour has given us such an imperfect Rule as needs to be supplied by unwritten Traditions in every Age especially when we consider that some of the greatest Mysteries and most useful Doctrines of the Christian Religion if the Church of Rome be in the right were not written or so obscurely that no body could find them in the Scriptures till they were discovered by the help of unwritten Traditions such as the Supremacy of the Pope the Infallibility of Popes and General Councils the Worship of Images the Invocation of Saints and the great Glory and Prerogatives of the Virgin Mary the Doctrine of Purgatory Indulgences the Sacrament of Penance c. as necessary Doctrines as any that are recorded in Scripture and the denial of which makes us all Hereticks and Schismaticks as the Church of Rome says Though thanks be to God as far as appears we are no greater Hereticks and Schismaticks than the Apostles were unless they are excused for not knowing these necessary Articles of Faith and we are Hereticks for denying them since the Church of Rome in the Council of Tyent has decreed and published them 2. These unwritten Traditions cannot supply the defects of a written Rule because they are of uncertain Authority and therefore not the Objects much less the Rule of a certain Faith and Knowledge What is not written but said to be delivered down from Age to Age by oral Tradition and kept so privately that the Church of God never heard of it for several hundred years can never be proved but by Miracles and they must be more credible Miracles too than the School of the Eucharist and the Legends
Holies in the Jewish Temple did signifie Heaven and the Mercy-seat covered with Cherubims signified the Throne of God in Heaven whither we must lift up our Eyes and Hearts when we Pray to him for though it is indifferent from what Place we put up our Prayers to God while we have regard to the External Decency of Religious Worship yet it is not indifferent whither we direct our Prayers for we must direct our Prayers to the throne of grace 4 Heb. 16. if we would obtain mercy and find grace to help him in time of need Now the Throne of Grace is only in Heaven whither Christ is ascended to make Atonement for us for he is the true Propitiatory or Mercy-seat And therefore if to direct our Prayers to God to his Picture or Image or to the Images of the Virgin Mary or any other Saints did not provoke God to jealousie yet it would do us no good unless such Images are God's Throne of Grace for all other Prayers are lost which are not directed to God on his Throne of Grace where alone he will receive our Petitions If a Prince would receive no Petitions but what were presented to him sitting on such a Throne all men would be sensible how vain a thing it were to offer any Petition to him else-where And yet thus it is here A Sinner dare not must not approach the Presence of God but only on his Mercy-seat and Throne of Grace for any where else our God is a Consuming Fire a Just and a Terrible Judge now God has but one Throne of Grace and that is in Heaven as the Mercy-seat was in the Holy of Holies which was a Type of Heaven thither Christ ascended with his Bloud to sprinkle the Mercy-seat and to cover it with a Cloud of Incense which are the Prayers of the Saints as the High-Priest did once a Year in the Typical Holy Place Which is a plain proof that all our Prayers must be immediately directed to God in Heaven where Christ dwells who is our true Propitiatory and Mercy-seat who has sprinkled the Throne of God with his own Bloud and has made it a Throne of Grace and where he offers up our Prayers as Incense to God. 2. To Worship God as our Father signifies to Worship him only in the Name and Mediation of his Son Jesus Christ for he is our Father only in Jesus Christ and we can call him Father in no other Name By the right of Creation he is our Lord and our Judge but he is the Father of Sinners only by Adoption and Grace and we are Adopted only in Christ so that if Christian Worship be the Worship of God as a Father then we must Pray to God in no other Name but of his own Eternal Son The Virgin Mary though she were the Mother of Christ yet does not make God our Father and then no other Saint I presume will pretend to it which shews what a contradiction the Invocation of Saints is to the Nature of Christian Worship and how unavailable to obtain our requests of God. If we must Worship God only as our Father then we must Worship him only in the Name of his Son for he owns himself our Father in no other Name and if he will hear our Prayers and answer our humble Petitions only as a Father then he will hear only those Prayers which are made to him in the Name of his Son How great Favourites soever the Blessed Virgin and other Saints may be if God hear Prayers only as a Father it is to no purpose to Pray to God in their Names for he hears us not 3. To Worship God as a Father signifies to Pray to him with the humble assurance and confidence of Children 8 Rom. 15. This is the spirit of adoption whereby we cry Abba Father For because ye are sons God hath sent forth the spirit of his Son into your hearts 4 Gal. 6. crying Abba Father A dutiful Son does not question his Father's good will to him nor readiness to hear and answer all his just requests he depends upon the kindness of his Father and his interest and relation to him and seeks for no other Friends and Favourites to recommend him And upon this account also the Invocation of Saints is a contradiction to the Gospel-Spirit of Prayer to that Spirit of Adoption which teaches us to cry Abba Father for surely those have not the hope and assurance and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Children who dare not go to their Father themselves but must send their Petitions to him by the hands of Favourites and Intercessors To pray to God in the Name of Christ is only to pray to him as Sons for it is in his Name only that he owns us for Sons and this is the true Spirit of Adoption in the Name and Mediation of Christ to go to God as Children to a Father but to pray to him in any other Name how powerful soever is not to go to him as a Father but as to our Lord and King who must be Addressed to by the Mediation of some great Favourites To pray to God in any other Name which does not make us his Sons is to distrust our Relation to him as our Father in Christ and this is contrary to the Spirit of Adoption which teaches us to call God Father and gives us that assurance of his Fatherly goodness to us in Christ that we need and desire no other Advocates Thirdly To Worship God in Spirit is to Worship him with our Mind and Spirit for that is most agreeable to the Nature of God who is a Spirit God cannot be Worshipped but by a reasonable Creature and yet a Beast may Worship God as well as a Man who Worships without any act of Reason and Understanding or devout Affections To pray to God without knowing what we say when neither our Understandings nor Affections can joyn in our Prayers is so absurd a Worship of a pure Mind that Transubstantiation it self is not more contrary to Sence than Prayers in an unknown Tongue are to the Essential Reason and Nature of Worship I suppose no man will say that to pray to God or praise him in words which we do not understand is to Worship God in Spirit unless he thinks that a Parrot may be taught to pray in the Spirit What difference is there between a man 's not speaking and speaking what he does not understand Just so much difference there is between not praying and praying what we do not understand and he honours God to the full as much who does not pray at all as he who prays he knows not what and I am sure he affronts him a great deal less However if Christian Worship be to worship God in Spirit Prayers in an unknown Tongue in which the Mind and Spirit cannot be concerned is no Christian Worship SECT IV. Concerning the Reformation and Improvement of Humane Nature by the Gospel of CHRIST 4.
despised but this is a knowledge which cannot be attained without diligent and laborious inquiries without using all the reason and understanding we have in searching the Scriptures and all other helps which God has afforded us Now if Christian Knowledge be something more than to be able to repeat our Creed and to believe it upon the authority of our Teachers if the Gospel of our Saviour was intended to advance us to a true manly Knowledge Christ and the Church of Rome seem to have two very different designs our Lord in causing the Gospel to be wrote and publisht to the World the other in concealing it as much as she can and suffering no body to read it without her leave as a dangerous Book which is apt to make men Hereticks for it is hard to conceive that the Gospel was written that it might not be read and then one would guess that He by whose Authority and Inspiration the Gospel was written and those by whose Authority it is forbid to be read are not of a mind in this matter 1. This I think in the first place is an evident proof that to forbid Christian People to read and study and meditate on the Word of God is no Gospel-Doctrine unless not to read the Bible be a better way to improve in all true Christian Knowledge and Wisdom than to read it for that is the Duty of Christians to grow in Grace and in the Knowledge of our Lord and Saviour Jesus Christ this was one great end of publishing the Gospel to the World to enlighten and improve mens Understandings as well as to govern their Lives and though we grant Men may be taught the Principles of Christian Religion as Children are without reading the Bible yet if they will but grant that studying and meditating on the Holy Scriptures is the best and onely way to improve in all true Christian knowledge this shews how contrary this prohibition of reading the Scriptures is to the great design of the Gospel to perfect our knowledge in the mysteries of Christ 2ly This is a mighty presumption also against Transubstantiation that it is no Gospel-Doctrine because it overthrows the very Fundamental Principles of Knowledge which is a direct contradiction to the design of the Gospel to advance Divine Knowledge to the utmost perfection it can attain in this World. Whoever has his eyes in his head must confess that the Doctrine of Transubstantiation is contrary to Sence for were our Senses to be Judges of this matter they would pronounce the Bread and Wine after Consecration to be Bread and Wine still and therefore what-ever Reason there may be to believe it not to be Bread and Wine but Flesh and Blood yet it must be confessed that our Faith in this matter contradicts our Sence for even Roman Catholick Eyes and Noses and Hands can see and feel and smell nothing but Bread and Wine and if to our Senses it appears to be nothing but Bread and Wine those who believe it to be the Natural Body and Blood of Christ believe contrary to what they see Thus there is nothing more contrary to the natural notions we have of things than the Doctrine of Transubstantiation for if this Doctrine be true then the same individual body of Christ is in Heaven at the right hand of God and on ten thousand Altars at a great distance from each other on earth at the same time Then a humane Body is contracted into the compass of a Wafer or rather subsists without any dimensions without extension of parts and independant on place Now not to dispute whether this be true or false my only inquiry at present is whether this do not contradict those natural notions all men have of the properties of a humane Body let a man search his own mind and try whether he find any such notion of a Body as can be present at more places than one at the same time a Body that is without Extension nay that has parts without Extension and therefore without any distinction too for the parts of an Organical Body must be distinguished by place and scituation which cannot be if they have no Extension a Body which is present without occupying a place or being in a place if we have no such natural notion of a Body as I am sure I have not and I believe no man else has then let Transubstantiation be true or false it is contrary to the natural notions of our minds which is all I am at present concerned for Thus let any man try if he have any notion of an accident subsisting without any substance of a white and soft and nard nothing of the same body which is extended and not extended which is in a place and not in a place at the same time for in Heaven I suppose they will grant the Body of Christ fills a place and has the just dimensions and proportions of a Humane Body and at the same time in the Host the very same body is present without any extension and independent on place that is the same body at the same time is extended and not extended fills a place and fills no place which I suppose they mean by being Independent on place now is and is not is a contradiction to natural Reason and I have no other natural notion of it but as of a contradiction both parts of which cannot be true Let us then briefly examine whether it be likely that Transubstantiation which contradicts the evidence of sense and the natural notions of our Minds should be a Gospel Doctrine considering the Gospel as the most Divine and excellent Knowledge and most perfective of Humane understandings For 1. This Doctrine of Transubstantiation is so far from perfecting our Knowledge that it destroys the very Principles of all Humane Knowledge All natural knowledge is owing either to Sense or Reason and Transubstantiation contradicts both and whoever believes it must believe contrary to his Senses and Reason which if it be to believe like a Catholick I am sure is not to believe like a man if the perfection of knowledge consist in contradicting our own Faculties Transubstantiation is the most perfect knowledge in the world but however I suppose no man will say that this is the natural perfection of knowledge which overthrows the most natural notions we have of things and yet 2. All supernatural Knowledge must of necessity be grafted upon that which is natural for we are capable of revealed and supernatural Knowledge only as we are by nature reasonable Creatures and destroy Reason and Beasts are as fit to be preached too as Men And yet to contradict the plain and most natural notions of our minds is to destroy Humane Reason and to leave Mankind no Rule or Principle to know and judge by No man can know any thing which contradicts the Principles of Natural Knowledge because he has only these natural Principles to know by and therefore however his Faith may be improved
by it he forfeits his natural Knowledge and has no supernatural Knowledge in the room of it For how can a man know and understand that which is contrary to all the natural Knowledge and Understanding he has There may be some revealed Principles of Knowledge super-added to natural Principles and these things we may know to be so though we have no natural Notion of them and this perfects because it enlarges our Knowledge as the Knowledge of three Divine Persons super-added to the natural Belief of one Supreme God which does not overthrow the belief of one God but only acquaints us that there are three Divine Persons in the Unity of the Godhead which whatever difficulty there may be in apprehending it yet overthrows no natural Notion this is an improvement of Knowledge because we know all we did before and we know something more that as there is one God so there are three Persons who are this one God and though we have no natural Notion of this how three Persons are one God because we know no distinction between Person and Essence in Finite Beings yet we have no natural Notion that there cannot be more Persons than one in an Infinite Essence and therefore this may be known by Revelation because there is no natural Notion against it But now I can never know that which is contrary to all the Principles of Knowledge I have such men may believe it who think it a Vertue to believe against Knowledge Who can believe that to be true which they know to be false For whatever is contrary to the plain and necessary Principles of Reason which all Mankind agree in I know must be false if my Faculties be true and if my Faculties be not true then I can know nothing at all neither by Reason nor Revelation because I have no true Faculties to know with Revelation is a Principle of Knowledge as well as Faith when it does not contradict our natural Knowledge of things for God may teach us that which Nature does not teach and thus Revelation improves enlarges and perfects Knowledge in such cases Faith serves instead of natural Knowledge the Authority of the Revelation instead of the natural Notions and Idea's of our Minds but I can never know that by Revelation which contradicts my natural Knowledge which would be not only to know that which I have no natural Knowledge of which is the Knowledge of Faith but to know that by Revelation which by Reason and Nature I know cannot be which is to know that which I know cannot be known because I know it cannot be So that Transubstantiation which contradicts all the evidence of Sence and Reason is not the Object of any humane Knowledge and therefore cannot be a Gospel-Revelation which is to improve and perfect not to destroy humane Knowledge I can never know it because it contradicts all the Notions of my Mind and I can never believe it without denying the truth of my Faculties and no Revelation can prove my Faculties to be false for I can never be so certain of the truth of any Revelation as I am that my Faculties are true and could I be perswaded that my Faculties are not true but deceive me in such things as I judge most certain and evident then I can no more believe them as to any Revelation then I can as to their natural Reasonings for the same Faculties must judge of both and if the Faculty be false I can trust its judgment in neither 3ly The Doctrine of Transubstantiation destroys all possible certainty what the true sence and interpretation of Scripture is and thereby overthrows all supernatural Knowledge The Scripture we know is Expounded to very different and contrary Sences and made to countenance the most monstrous and absurd Doctrines Witness all the ancient Heresies which have been Fathered on the Scriptures Now what way have we to confute these Heresies but to shew either that the words of Scripture will not bare such a Sence or at least do not necessarily require it that such an Interpretation is contrary to Sence to Reason to the natural Notions we have of God and therefore is in itself absurd and impossible But if Transubstantiation be a Gospel-Doctrine I desire any Papist among all the ancient Heresies to pick out any Doctrine more absurd and impossible more contrary to Sence and Reason than the Doctrine of Transubstantiation is and then it is no Argument against any Doctrine or any Exposition of Scripture that it is absurd and impossible contrary to Sence and Reason for so Transubstantiation is and if we may believe one absurd Doctrine we may believe five hundred how absurd soever they be And then what defence has any man against the most monstrous Corruptions of the Christian Faith Is this the way to improve Knowledge to destroy all the certain Marks and Characters of Truth and Error and to leave no Rule to judge by If the design of the Gospel was to improve our Minds by a knowing and understanding Faith Transubstantiation which overthrows the certainty both of natural and revealed Knowledge can be no Gospel-Doctrine 3. The Authority of an infallible Judge whom we must believe in every thing without examining the reasons of what he affirms nay though he teaches such Doctrines as appear to us most expresly contrary to Sence and Reason and Scripture is no Gospel-Doctrine because it is not the way to make men wise and understanding Christians which is the great design of the Gospel for to suspend the exercise of Reason and Judgment is not the way to improve mens Knowledge an infallible Teacher and an infallible Rule do indeed mightily contribute to the improvement of Knowledge but such an infallible Judge as the Church of Rome boasts of can only make men ignorant and stupid Believers For there is a vast difference between an infallible Teacher and an infallible Judge which few men observe at least have not well explained for an infallible Teacher is onely an external Proponent and while men only teach and instruct how infallible soever they are every man is at liberty to use his own Reason and Judgment for though the Teacher be infallible he that learns must use his own Reason and Judgment unless a man can learn without it But now an infallible Judge is not contented to teach and instruct which is an appeal to the Reason of Mankind but he usurps the office of every mans private Reason and Judgment and will needs judge for all Mankind as if he were an Vniversal Soul an Vniversal Reason and Judgment that no man had any Soul any Reason or Judgment but himself for if every man has a private Reason and Judgment of his own surely every man must have a right to the private exercise of it that is to judge for himself and then there can be no such universal Judge who must be that to every man which in other cases his own private Reason and Judgment is