deny that they pretend them to be of Divine Original 2. We do not deny but the Apostles might deliver such things by Word as well as by Epistle which their Disciples were bound to believe and keep but we think there is some difference to be made between what we certainly know they delivered in Writing and what it is now impossible for us to know viz. what they delivered by word without writing 3. We see no ground why any one should believe any Doctrine with a stedfast and divine Faith which is not bottom'd on the Written word for then his Faith must be built on the Testimony of the Church as Divine and Infallible or else his Faith cannot be Divine But it is impossible to prove it to be Divine and Infallible but by the Written word and therefore as it is not reasonable that he should believe the Written word by such a Divine Testimony of the Church so if any particular Doctrine may be received on the Authority of the Church without the Written word then all Articles of Faith may and so there would be no need of the Written word 4. The Faith of Christians doth no otherwise stand upon the Foundation of the Churches Tradition than as it delivers down to us the Books of Scripture but we acknowledg the general Sense of the Christian Church to be a very great help for understanding the true sense of Scripture and we do not reject any thing so delivered but what is all this to the Church of Rome But this is still the way of true Representing XVI Of Councils HE believes that the Faith of his Church may receive new Additions every day And that he is not only oblig'd to believe what Christ taught and his Apostles but also every Definition or Decree of any General Council assembled by the Command of the Pope So that as often as any thing is issued out by the Authority of any of these Church-Parliaments and order'd to be believ'd he thinks himself under pain of Damnation immediately bound to receive it and having added it to his Creed to assent to it with as Firm Stedfast and Divine a Faith as if it had been Commanded by Christ himself and Decreed in the Consistory of Heaven And by this means he never comes to understand his Religion or know what he is to Believe but by the continual Alterations Additions Diminutions Interpretations of these Councils he is preserv'd in a necessary Confusion and tho he changes often yet he fondly thinks himself always the same HE believes that the Faith of his Church can receive no Additions and that he is oblig'd to believe nothing besides that which Christ taught and his Apostles and if any thing contrary to this should be defin'd and commanded to be believ'd even by Ten thousand Councils he believes it damnable in any one to receive it and by such Decrees to make Additions to his Creed However he maintains the Necessity and Right of General Councils lawfully Assembled whose business it is not to coin new Articles of Faith or devise Fresh Tenets but only as often as any Point of Receiv'd Doctrine is impugned or call'd in question to debate the matter and examine what has been the Belief of all Nations who are there present in their Prelates in that Point And this being agreed on to publish and make known to the World which is the Catholick Doctrine left by Christ and his Apostles and which the new-breach'd Error And by this means to prevent the loss of infinite number of Souls which might otherwise be deluded and carried away after new inventions not being capable by their own knowledge and abilities to distinguish betwixt Truth and Falshood and discover the subtilties of every crafty Deceiver And in this case he believes that he is oblig'd to submit and receive the Decrees of such a Council the Pastors and Prelates there present being by Christ and his Apostles appointed for the decision of such Controversies They having the care of that stock committed to them over which the Holy Ghost has made them Overseers to feed the Church of God Acts 20.28 and to watch against those men who should arise from among themselves speaking perverse things tâ— draw Disciples after them Ib. vers 30. And he having receiv'd Command as likewise the whâ—le Flock of Christ to obey their Prelates and to be subject to them who watch and are to render an account for their Souls Heb. 13.17 with an assurance That He that heareth them hearch Christ and he that despiseth them despiseth Christ Luke 10.16 And withal being taught that as this way of the Ancients of the Church and Prelates meeting in case of any danger threatning their Flock or any new Doctrine arising was the means instituted by Christ and practised by the Apostles in the first planting of the Church for the preventing Schisms and preserving Vnity among the Faithful and that they should speak and think the same thing and be perfectly joyn'd together in the same mind and same judgment 1 Cor. 1.10 So it ought to be the means in all succeeding Ages for the preventing Divisions and conserving Vnity among the Faithful And that therefore as that Controversy concerning the necessity of Circumcision Act. c. 15. arising in the Apostles times was not decided by any private Person nor even by Paul and Barnabas who nevertheless had received the Holy Ghost and one would have thought might have pretended to the Spirit and a Heavenly Light but by a General Meeting of the Apostles and Elders of the Church at Ierusalem who were consulted by Paul and Barnabas about this Question So all other Disputes and Difficulties of Religion arising in succeeding Ages ought to be referr'd to the Successors of the Apostles whose Charge Dignity and Office is to continue to the end of the World tho' they are dead in Person who are to consider of the matter Acts 15.6 as the Apostles did while all the Multitude keeps silence ver 12. without any one presuming on any Learning Gift Virtue Prayers or Inspiration to intermeddle in the Dispute or put an end to the Question This being none of their business or obligation but only with all Patience and Humility to expect the Determination of their Prelates and Elders and receive it with the same expressions as those good Christians did heretofore who rejoyced for the Consolation Acts 15.31 And unless this that the Apostles did and their Obsequious Flock be taken as a Pattern in all Ages for the ending such-like difficulties he believes 't is impossible that Believers should stand fast in one Spirit with one Mind Philip. 1.27 and be not carried away with divers and strange Doctrines Hebr. 13.9 XVI Of Councils 1. WE are glad to find so good a Resolution as seems to be expressed in these words viz. That he is obliged to believe nothing besides that which Christ taught and his Apostles and if any thing contrary to this should be defined
Word whensoever any receiv'd Doctrine of Christianity was to be outed and may to be made for a Novelty And he does not doubt but that if the noise of Novelty continue long so unhappily successful as of late and the liberty be permitted to every presuming Spirit to fix this scandal upon whatsoever Doctrine or Institution they shall think fit that all Christianity is in a faiâ— way of being thrown out of doors And the Bible Preaching Catechising Christ's Incarnation and Passion c. is as likely to bâ— cast off for a Novelty as all the rest have been Those that will but shew to the People that even these things have been all receiv'd from Rome and that the Papists by their Missionaries spread these Doctrines over the World may soon perswade them they are nothing but Popish Inventions meer Novelties that those that began the Reformation did their business by halves and that the World will never be throughly Reform'd till all these Romish Superstitions are laid by with the rest they being of the same date He takes no notice thereof of all the clamours rais'd against several points of the receiv'd Doctrine of his Church his Faith is founded on better Principles than to be shaken with such a Vulgar Engine Novelty Novelty is a cry that may fright unthinking Men from their Religion but every serious Man will require better Motives than a Noise before he forsake any point of his Faith and 't is impossible he should joyn with any in condemning such things for Novelties which he finds the Profession of all Antiquity XXXVII Of Innovation in matters of Faith THE Substance of his Discourse on this Head may be reduced to these things 1. That the Church in every Age hath Power to declare what is necessary to be believed with Anathema to those who Preach the Contrary and so the Council of Trent in declaring Transubstantiation Purgatory c. to be necessary Articles did no more than the Church had done before on like Occasions 2. That if the Doctrines then defined had been Innovations they must have met with great Opposition when they were introduced 3. That those who charged those points to be Innovations might as well have laid the scandal on any other Article of Faith which they retained These are things necessary to be examined in order to the making good the charge of Innovation in matters of Faith which we believe doth stand on very good Grounds 1. We are to consider Whether the Council of Trent had equal Reason to define the necessity of these points as the Council of Nice and Constantinople had to determin the point of the Trinity or those of Ephesus and Chalcedon the Truth of Christ's Incarnation He doth not assert it to be in the Churches Power to make new Articles of Faith as they do imply new Doctrines reveal'd but he contends earnestly That the Church hath a Power to declare the necessity of believing some points which were not so declared before And if the Necessity of believing doth depend upon the Churches Declaration then he must assert that it is in the Churches Power to make points necessary to be believed which were not so and consequently to make common Opinions to become Articles of Faith But I hope we may have leave to enquire in this Case since the Church pretends to no new Revelation of matters of Doctrine therefore it can declare no more than it receives and no otherwise than it receives And so nothing can be made necessary to Salvation but what God himself hath made so by his Revelation So that they must go in their Declaration either upon Scripture or Universal Tradition but if they define any Doctrine to be necessary without these Grounds they exceed their Commission and there is no Reason to submit to their Decrees or to believe their Declarations To make this more plain by a known Instance It is most certain that several Popes and Councils have declared the Desposing Doctrine and yet our Author saith It is no Article of Faith with him Why not since the Popes and Councils have as evidently delivered it as the Council of Trent hath done Purgatory or Transubstantiation But he may say There is no Anathema joined to it Suppose there be not But why may it not be as well as in the other Cases And if it were I wouâ—d know whether in his Conscience he would then believe it to be a necessary Article of Faith thô he believed that it wanted Scripture and Tradition If not then he seees what this matter is brought to viz. That althô the Council of Trent declare these new Doctrines to be necessary to be believed yet if their Declaration be not built on Scripture and Universal Tradition we are not bound to receive it 2. As to the impossibility of Innovations coming in without notorious opposition I see no ground at all for it where the alteration is not made at once but proceeds gradually He may as well prove it impossible for a Man to fall into a Dropsy or a Hectick-Fever unless he can tell the punctual time when it begun And he may as well argue thus Such a Man fell into a Fever upon a great Debauch and the Physicians were presently sent for to advise about him therefore the other Man hath no Chronical Distemper because he had no Physicians when he was first sick as because Councils were called against some Heresies and great Opposition made to them therefore where there is not the like there can be no Innovation But I see no Reason why we should decline giving an Account by what Dâ—grees and Steps and upon what Occasions and with what Opposition several of the Doctrines defined at Trent were brought in For the matter is not so obscure as you would make it as to most of the Points in difference between us But that is too large a Task to be here undertaken 3. There is no colour for calling in Question the Articles of Faith received by us on the same Grounds that we reject those defined by the Council of Trent for we have the Universal Consent of the Christian World for the Apostles Creed of the 4 General Councils for the Doctrines of the Trinity and Incarnation who never pretended to determine any Point to be necessary which was not reveaâ—ed in Scripture whose sense was delivered down by the Testimony of the Christian Church from the Apostles times But the Council of Trent proceeded by a very different Rule for it first set up an Unwritten Word to be a Rule of Faith as well as the Written which althô it were necessary in order to their Decrees was one of the greatest Innovations in the World and the Foundation of all the rest as they were there established The CONCLUSION THese are the Characters of the Papist as he is Mis-represented and as Represented And as different as the One is from the Other so different is the Pâ—pist as reputed by his Maligners
of the Bible before any other and not allowing any Translations into a Mother-Tongue to be ordinarily read 14. In believing that the Scripture alone can be no Rule of Faith to any private or particular Person 15. In relying upon the Authority of the present Church for the sense of Scripture 16. In receiving and believing the Churches Traditions as the Doctrine of Christ and his Apostles and assenting to them with Divine Faith just as he doth to the Bâ—ble 17. In believing that the present Guides of the Church being assembled in Councils for preserving the Unity of the Church have an Infallible Assistance in their Decrees 18. In believing the Pope to be the Supreme Head of the Church under Christ being Successor to S. Peter to whom he committed the care of his Flock 19. In believing that Communion in both Kinds is an indifferent thing and was so held for the first four hundred years after Christ and that the first Precept for Receiving under both Kinds was given to the Faithful by Pope Leo I. and confirmed by Pope Gelasius 20. In believing that the Doctrine of Purgatory is founded on Scripture Authority and Reason 21. In believing that to the saying of Prayers well and devoutly it is not necessary to have attention on the Words or on the Sense of Prayers 22. In believing that none out of the Communion of the Church of Rome can be saved and that it is no Uncharitableness to think so 23. In believing that the Church of Rome in all the new Articles defined at Trent hath made no Innovation in mat ters of Faith Our Reasons against it in the several Particulars 1. THou shalt not make to thy self any graven Image or any likeness of any thing in Heaven or Earth c. Thou shalt not bow down to them nor worship them Which being the plain clear and express Words of the Divine Law we dare not worship any Images or Representations lest we be found Transgressors of this Law Especially since God herein hath declared himself a Iealous God and annexed so severe a Sanction to it And since he that made the Law is only to interpret it all the Dictinctions in the World can never satisfy a Mans Conscience unless it appear that God himself did either make or approve them And if God allow the Worship of the thing Represented by the Representation he would never have forbidden that Worship absolutely which is unlawful only in a certain respect 2. We have an Advocate with the Father Iesus Christ the righteous 1 John 2.1 And one Mediator between God and Men the Man Christ Iesus 1 Tim. 2.5 For Christ is entered into Heaven it self now to appear in the Presence of God for us Heb. 9 24. And therefore we dare not make other Intercessors in Heaven besides him and the distance between Heaven and us breaks off all Communication between the Saints there and us upon Earth so that all Addresses to them now for their Prayers are in a way very different from desiring others on Earth to pray for us and if such Addresses are made in the solemn Offices of Divine Worship they joyn the Creatures with the Creator in the Acts and Signs of Worship which are due to God alone 3. Call upon me in the day of Trouble I will deliver thee and thou shalt glorifie me Psâ—l 50.15 When we pray to Our Father in Heaven as our Saviour commanded us we do bâ—t what both Natural and Christian Religion require us to do But when men pray to the Blessed Virgin for Help and Protection now and at the hour of Death they attribute that to her which belongs only to God who is our Helper and Defender And altho Christ knew the Dignity of his Mother above all others he never gives the least Encouragement to make such Addressâ—s to her And to suppose her to have a share now in the Kingdom of Christ in Heaven as a Copartner with him is to advance a Creature to Divine Honour and to overthrow the true Ground of Christs Exaltation to his Kingdom in Heaven which was His suffering on the Cross for us 4. And no man knoweth of the Sepulchre of Moses unto this day Deut. 34.6 Why should God hide the Body of Moses from the People if hâ— allowed giving religious Honour and Respect to Relicks Why should Hezekiah break in pieces the Brazen Serpent because the Children of Israel did burn Incense to it 2 Kings 18.4 especially when it was a Type or Representation of Christ himself and God had wrought many Miracles by it 5. Whom the Heaven must receive until the times of the Restitution of all things Acts 3.21 And therefore in the Eucharist we adore him as sitting on the right hand of God but we dare not direct our Adoration to the Consecrated Host which we believe to be the Substance of Bread and Wine tho consecrated to a Divine Mystery and therefore not a fit Object for our Adoration 6. The Bread which we break is it not the Communion of the Body of Christ 1 Cor. 10.16 This is spoken of the Bread after Consecration and yet the Apostle supposes it to be Bread still and the Communion of his Body is interpreted by the next Words For we being many are one Bread and one Body for we are all Partakers of that one Bread v. 17. Which is very different from the Bread being changed into the very Body of Christ which is an Opinion that hath no Foundation in Scripture and is repugnant to the common Principles of Reason which God hath given us and exposes Christian Religion to the Reproach and Contempt of Iews Turks and Infidels 7. When you shall have done all those things which are commanded you say We are unprofitable Servants we have done that which was our Duty to do St. Luke 17.10 And therefore in no sense can our best Works be truly meritorious of Eternal Life Which consisting in the enjoyment of God it is impossible there should be any just Proportion or due Commensuration between our best Actions and such a Reward 8. And the Son said to him Father I have sinned against Heaven and in thy sight S. Luke 15.21 Where Confession to God is required because the Offence is against him but it is impossible for any Man upon Earth to forgive those whom God doth not forgive And he alone can appoint the necessâ—ry conditions of Pardon among which true Contrition and Repentance is fully declared but Confession to a Priest thô it may be useful for the ease of the Penitent is no where in Scripture made necessary for the Forgiveness of Sin 9. I said I will confess my Transgressions unto the Lord and thou forgavest the iniquity of my sin Psal. 32.5 If God doth fully forgive the Guilt of sin there remains no Obligation to Punishment for where-ever that is the guilt remains It is true God may not sometimes fully pardon but he may reserve some temporal Punishment here for his own
on our side as in the Worship of Images Invocation of Saints Papal Supremacy Communion in both kinds Prayer and Scripture in known Tongues and I may safely add the Sufficiency of the Scripture Transubstantiation Auricular Confession Publick Communions Solitary Masses to name no more But here lies the Artifice We must not pretend to be capable of judging either of Scripture or Tradition but we must trust their Judgment what is the Sense of Scripture and what hath been the Practice of the Church in all Ages although their own Writers confess the contrary which is very hard But he seems to argue for such a Submission to the Church 1. Because we receive the Book of Scripture from her therefore from her we are to receive the Sense of the Book An admirable Argument We receive the Old Testament from the Iews therefore from them we are to receive the Sense of the Old Testament and so we are to reject the true Messias But this is not all If by the Church they mean the Church of Rome in distinction from others we deny it if they mean the whole Christian Church we grant it but then the force of it is quite lost But why is it not possible for the Church of Rome to keep these Writings and deliver them to others which make against her self Do not Persons in Law-Suits often produce Deeds which make against them But there is yet a further Reason it was not possible for the Church of Rome to make away these Writings being so universally spread 2. Because the Church puts the difference between true and false Books therefore that must be trusted for the true Sense of them Which is just as one should argue The Clerks of the Rolls are to give an account to the Court of true Records therefore they are to sit on the Bench and to give Judgment in all Causes The Church is only to declare what it finds as to Canonical Books but hath no Power to make any Book Canonical which was not before received for such But I confess Stapleton saith the Church if it please may make Hermes his Pastor and Clemens his Constitutions Canonical but I do not think our Author will therein follow him XV. of Tradition HE believes the Scripture to be imperfect And for the supplying of what he thinks Defective in it he admits Humane Ordinations and Traditions of Men allowing equal Authority to these as to the Scriptures themselves thinking himself as much oblig'd to submit to these and believe them with Divine Faith as he does whatsoever is written in the Bible and confessedly spoken by the Author of all Truth God himself Neither will he admit of any one to be a Member of his Communion although he undoubtedly believes every Word that 's written in the Scripture unless he also assents to these Traditions and gives as great credit to them as to the Word of God although in that there is not the least footstep of them to be found HE believes the Scripture not to be imperfect nor to want Humane Ordinations or Traditions of Men for the supplying any defects in it Neither does he allow the same Authority to these as to the Word of God or give them equal credit or exact it of others that desire to be admitted into the communion of his Church He believes no Divine Faith ought to be given to any thing but what is of Divine Revelation and that nothing is to have place in his Creed but what was taught by Christ and his Apostles and has been believ'd and taught in all Ages by the Church of God the Congregation of all True Believers and has been so deliver'd down to him through all Ages But now whether that which has been so deliver'd down to him as the Doctrine of Christ and his Apostles has been by Word of Mouth or Writing is altogether indifferent to him he being ready to follow in this point as in all others the command of St. Paul that is To stand fast and hold the Traditions he has learn'd whether by Word or by Epistle 2 Thess. 2.15 And to look upon any one as Anathema That shall preach otherwise than he has thus receiv'd Gal. 1.9 So that as he undoubtedly holds the Scripture to be the Word of God penn'd by Prophets and Apostles and inspir'd by the Holy Ghost because in all Ages from Moses to Christ and from Christ to this time it has been so Taught Preach'd Believ'd and Deliver'd successively by the Faithful and never scruples the least of the truth of it nor sticks to assent to it with a stedfast and Divine Faith altho' they are not nor have not at any time been able to prove what they have thus taught and deliver'd with one Text of Scripture In the like manner he is ready to receive and believe all that this same Congregation has together with the Bible in all Ages successively without interruption Taught Preach'd Believ'd and Deliver'd as the Doctrine of Christ and his Apostles and assent to it with Divine Faith just as he does to the Bible and esteems any one Anathema that shall Preach otherwise than he has thus receiv'd And although some may seriously endeavour to convince him that several Points of Faith and other Religious Practices which he has thus receiv'd and believes are not the Doctrine of Christ nor Apostolical Institutions but rather Inventions of Men and Lessons of Antichrist and should produce several Texts of Scripture for the proving it He is not any thing surpriz'd at it As well knowing that he that follows not this Rule of Believing all to be of Christ that has been universally taught and believ'd as such by the Church of Christ and of understanding the Scripture in the same sense in which it has in all Ages been understood by the same Church may very easily frame as many Creeds as he pleases and make Christ and his Apostles speak what shall be most agreeable to his Humour and suit best with his Interest and find plain proofs for all And make no more difficulty in producing Scripture against Christ's Doctrine than the Iews and the Devil did against Christ's Person who never wanted their Scriptum est It is written when 't was necessary to carry on their designs And if there were any thing in these sort of Arguments to make him doubt of the truth of any Point of Doctrine thus receiv'd he thinks it might make him call in question the Truth of the Scripture and the Bible it self as soon as any thing else They all standing upon the same foundation of the Church's Tradition which if it fail in one leaves no security in any XV. Of Tradition 1. THE Question is not about Human Traditions supplying the Defects of Scripture as he misrepresents it but whether there be an Unwritten word which we are equally bound to receive with the Written word Altho these things which pass under that Name are really but Humaâ—e Traditions yet we do not
other which is not fair and ingenuous As to the one he saith He follows the Council of Trent and their allowed Spiritual Books and Catechisms and we find no fault with this But why must the other Part then be drawn by Fancy or common Prejudices or ignorant Mistakes Have we no Rule whereby the Judgment of our Church is to be taken Are not our Articles as easie to be had and understood as the Decrees and Canons of the Council of Trent I will not ask How the Council of Trent comes to be the Rule and Measure of Doctrine to any here where it was never received But I hope I may why our Representations are not to be taken from the Sense of our Church as theirs from the Council of Trent If he saith his Design was to remove common Prejudices and vulgar Mistakes it is easie to answer if they are contrary to the Doctrine of our Church we utterly disown them We know very well there are Persons who have so false a Notion of Popery that they charge the Rites and Customs of our Church with it but we pity their Weakness and Folly and are far from defending such Mis-representations But that which we adhere to is the Doctrine and Sense of our Church as it is by Law established and what Representations are made agreeable thereto I undertake to defend and no other But if a person take the liberty to lay on what Colours he pleases on one side it will be no hard matter to take them off in the other and then to say How much fairer is our Church than she is painted It is an easie but not so allowable a way of disputing for the same person to make the Objections and Answers too for he may so model and frame the Arguments by a little Art that the Answers may appear very full and sufficient whereas if they had been truly represented they would be found very lame and defective 2. He pretends to give an Account why he quotes no Authors for his Mis-representations which is very unsatisfactory viz. That he hath dâ—scribed the Papist therein exactly accoâ—ding to the Apprehension he had of him when he was a Protestant But how can we tell what sort of Protestant he was nor how well he was instructed in his Religion And must the Character now supposed to be common to Protestants be taken from his ignorant or childish or wilful Mistakes Did ever any Protestant that understands himself say That Papists are never permitted to hear Sermons which they are able to understand or that they held it lawful to commit Idolatry Or that a Papist believes the Pope to be his great God and to be far above all Angels c Yet these are some of his Misrepresentations Did he in earnest think so himself If he did he gives no good account of himself if he did not he gives a worse for then how shall we believe him in other things when he saith He hath drawn his Mis-representations exactly according to his own Apprehensions It is true he saith he added some few points which were violently charged on him by his Friends but we dare be bold to say these were none of them But let us suppose it true that he had such Apprehensions himself Are these fit to be printed as the Character of a Party What would they say to us if a Spanish Convert should give a Character of Protestants according to the common Opinion the people there have of them and set down in one Column their monstrous Mis-representations and in another what he found them to be since his coming hither and that in good Truth he saw they were just like other Men But suppose he had false Apprehensions before he went among them why did he not take care to inform himself better before he changed Had he no Friends no Books no Means to rectifie his Mistakes Must he needs leave one Church and go to another before he understood either If this be a true Account of himself it is but a bad Account of the Reasons of his Change III. The Account he gives of the other part of his Character affords as little Satisfaction For although in the general it be well that he pretends to keep to a Rule 1. He shews no Authority he hath to interpret that Rule in his own sense Now several of his Representations depend upon his own private Sense and Opinions against the Doctrine of many others as zealous for the Church as himself and what reason have we to adhere to his Representations rather than to theirs As for instance he saith The Pope's personal Infallibility is no Matter of Faith But there are others say it is and is grounded on the same Promises which makes him Head of the Church Why now must we take his Representation rather than theirs And so as to the Deposing Power he grants it hath been the Opinion of several Popes and Councils too but that it is no matter of Faith But whose Judgment are we to take in this Matter according to the Principles of their Church A private Man's of no Name no Authority or of those Popes and Councils who have declared it and acted by it And can any man of their Church justifie our relying upon his Word against the Declaration of Popes and Councils But suppose the Question be about the Sense of his own Rule the Council of Trent what Authority hath he to declare it when the Pope hath expresly forbidden all Prelates to do it and reserved it to the Apostolical See 2. He leaves out in the several Particulars an essential part of the Character of a Papist since the Council of Trent which is that he doth not only believe the Doctrines there defined to be true but to be necessary to Salvation And there is not a word of this in his Representation of the Points of Doctrine but the whole is managed as though there were nothing but a difference about some particular Opinions whereas in truth the Necessity of holding those Doctrines in order to Salvation is the main Point in difference If Men have no mind to believe their own Senses we know not how to help it but we think it is very hard to be told we cannot be saved unless we renounce them too And this now appears to be the true State of the Case since Pius the 4 th drew up and published a Confession of Faith according to the Decrees and Canons of the Council of Trent wherein Men are not only required to believe their Traditions as firmly as the Bible the Seven Sacraments Transubstantiation the Sacrifice of the Mass Purgatory Invocation of Saints worshipping of Images Indulgences Supremacy c. but they must believe that without believing these things there is no Salvation to be had in the ordinary way for after the enumeration of those Points it follows Hanc veram Catholicam sidem extra quam nemo salvus esse potest c. This is the
and commanded to be believe even by Ten Thousand Councils he believes it damnable in any one to receive it and by such Decrees to make Additions to his Creed This seems to be a very good saying and it is pity any thing else should overthrow it But here lies the Misrepresenting he will believe what Christ and his Apostles taught from the Definitions of Councils and so all this goodly Fabrick falls to nothing for it is but as if one should say If Aristotle should falsly deliver Plato's sense I will never believe him but I am resolved to take Plato's sense only from Aristotle's Words So here he first declares he will take the Faith of Christ from the Church and then he saith if the Church Representative should contradict the Faith of Christ he would never believe it 2. We dispute not with them the Right and Necessity of General Councils upon great occasions if they be truly so rightfully called lawfully assembled and fairly managed which have been and may be of great use to the Christian world for setling the Faith healing the Breaches of Christendom and reforming Abuses And we farther say that the Decrees of such Councils ought to be submitted to where they proceed upon certain Grounds of Faith and not upon unwritten Traditions which was the fatal stumbling at the threshold in the Council of Trent and was not to be recovered afterwards for their setting up Traditions equally with the written Word made it it easie for them to define and as easie for all others to reject their Definitions in case there had not been so many other Objections against the Proceedings of that Council And so all our Dispute concerning this matter is taken off from the general Notion and runs into the particular Debate concerning the Qualifications and Proceedings of some which were called Free General Councils but were neither General nor Free and therefore could not deliver the Sense of the Catholick Church which our Author requires them to do XVIII Of Infallibility in the Church HE believes that the Pastors and Prelates of his Church are Infallible and that like so many Divine Oracles or petty Familiar Deities they are exempt from Errour and cannot deceive But this especially when they are met together in a General Council It being a main part of his Faith That then they are secure from all mistakes and that it is as impossible for them to decline either to the right hand or the left in any of their Definitions and Decrees as it is for God to leave Heaven and become the Author of Lies Thus fondly believing these to be assisted with a necessary Infallibility like Gods whom their Ignorance ill Example and debauch'd Lives to a true Considerer scarce speak to be Men. As if God Almighty did so blindly throw his Benefits and Graces amongst his Creatures that none should have a more powerful assistance of Gods Truth and infallible Spirit than those in whom there was least of God to be found HE believes that the Pastors and Prelates of his Church are Fallible that there is none of them but may fall into Errours Heresie and Schism and consequently are subject to mistakes But that the whole Church can fail or be deceiv'd in any one Point of Faith this he believes impossible knowing it to be built on better Promises such as secure her from all Errour and danger of Prevarication Her Foundation being laid by Christ against which the Gates of Hell shall not prevail Matthew 16.18 The Power that protects her being Christ himself Behold I am with you all days Matthew 28.20 The Spirit that Guides and Teaches her being the Comforter of the Holy Ghost who shall teach her all things and suggest to her all things that Christ has said to her Ioh. 14.16 The time that she is to be thus protected taught and assisted being not only while the Apostles liv'd or for the first three for or five hundred years next after but for ever to the end of the World Behold I am with you all days Matthew 28.20 He will give you another Paraclete that he may abide with you for ever Ioh. 14.16 And the thing that she is to be thus taught to the end of the World being all Truth He shall teach you all Truth Ioh. 16.13 Now being assured by these Promises that the Church of Christ shall be taught all Truth by the special assistance of the Holy Ghost to the end of the World he has Faith to believe that Christ will make his Words good and that his Church shall never fail nor be currupted with Antichristian Doctrine nor be the Mistress of Errours but shall be taught all Truth and shall teach all Truth to the Consummation of things and that whosoever hears her hears Christ And whosoever despiseth her despises Christ and ought to be esteemed as an Heathen or a Publican Matthew 18.17 The like assistance of the Holy Ghost he believes to be in all General Councils which is the Church Representative as the Parliament is the Representative of the Nation by which they are especially protected from all Errour in all Definitions and Declarations in matters of Faith So that what the Apostles pronounc'd concerning the Result of their Council Acts 15.28 It hath seemed good to the Holy Ghost and to Vs He does not doubt may be prefix'd to all the Determinations in Point of Faith resolv'd on by any General Council lawfully assembled since that time or to be held to the Worlds end The Assistance being to extend as far as the Promise And though 't is possible that several of the Prelates and Pastors in such an Assembly as also many others in Communion with the Church of Christ should at other times either through Pride or Ignorance prevaricate make Innovations in Faith teach Erroneous Doctrines and endeavour to draw Numbers after them yet he is taught that this does not at all argue a Fallibility in the Church nor prejudice her Faith but only the Persons that thus unhappily fall into these Errours and cut themselves off from being Members of the Mystical Body of Christ upon Earth Whilst the Belief of the Church remains pure and untainted and experiences the Truth of what Saint Paul foretold That Grievous Wolves shall enter in among you not sparing the Flock Also of your own selves shall Men arise speaking perverse things to draw away Disciples after them Act. 20. v. 29 30. which as it prov'd true even in the Apostles time by the Fall of Nicholas and his Followers as also several others So it has been verified in all Ages since by turbulent and presuming Spirits broaching new Doctrines and making Separations and Schisms But this without casting any more Aspersion on the Church or Congregation of the Faithful than the Fall of Iudas did on the Aâ—ostles or the Rebellion of Lucifer on the Hierarchy of Angels which was no more than that such wicked and presuming Spirits went out from amongst them and were expell'd their
Universities And why should the Actions of some few Popes with the Private Opinions of some Speculative Doctors be so often and vehemently urg'd for the just charging this Doctrine upon the Faith of the Church of Rome which to a Serious Impartial Considerer are only meer Fallacies capable of Libelling all Societies in the World of overthrowing all States and Kingdoms and only fit Arguments for Knaves to cheat Fools withal There being no Government in the World which might not be easily proved Tyrannical No Religion Perswasion or Society which might not plausibly be indicted of Atheism If the Actions Pretences Claims and endeavour of some few of their Governours and Leading Men the Opinions Writings Phansies of some Authors be allow'd as sufficient Evidence for the bringing in the Verdict of Guilty upon the whole When Malice therâ—fore and Envy have done their worst in this point to render the Papists bloody and barbarous to the World yet ' ds certain after all that Popish Princes sit as safe in their Thrones enjoy as much Peace and Security as any other Princes whatsoever and that the Papists in England can give as good proofs of their Loyalty as the best of those that clamour so loud against them They can bid defiâ—nce to their Adversaries to shew any one Person of Honour and Estate amongst them or even four of any condition whatsoever that bore Arms against Charles the First during the whole time of his Troubles They can make good that there was scarce any amongst them that did not assist his Majesty either with Person or Purse or both And they can say that Charles the First was murder'd in cold blood by his Protestant Subjects after many hundred Papists had lost their Lives for the preventing that Butchery and that Charles the Second being pursued by the same Subjects for his Life sav'd it amongst the Papists XX. Of the Deposing Power TO bring this matter into as narrow a compass as may be I shall first take notice of his Concessions which will save us a labour of Proofs 1. He yields that the Deposing and King-killing Power hath been maintained by some Canonists and Divines of his Church and that it is in their opinion lawful and annexed to the Papal Chair 2. That some Popes have endeavoured to act according to this Power But then he denies that this Doctrine appertains to the Faith of his Church and is to be believed by all of that Communion And more than that he saith The affirming of it is a malicious Calumny a downright Falsity Let us now calmly debate the matter Whether according to the received principles of the Church of Rome this be only a particulâ—r opinion of some Popes and Divines or be to be received as a matter of Faith The Question is not Whether those who deny it do account it an Article of Faith for we know they do not But whether upon the Principles of the Church of Rome they are not bound to do it I shall only to avoid cavilling proceed upon the Principles owned by our Author himself viz. 1. That the sense of Scripture as understood by the Community of Christians in all Angels since the Apostles is to be taken from the present Church 2. That by the present Church be understands the Pastors and Prelates assembled in Councils who are appointed by Christ and his Apostles for the decision of controversies and that they have Inâ—allible assistance 3. That the Pope as Head of the Church hath a particular assistance promised him with a special regard to his Office and Function If therefore it appear that Popes and Councils have declared this Deposing Doctrine and tâ—ey hâ—ve received other things as Articles of Faith upon the same Declarations why should they then stick at yielding this to be an Article of Faith as well as the other It is not denied that I can find that Popes and Councils for several Ages have asserted and exercised the Deposing Power but it is alledged against these Decrees Acts. 1. That they were not grounded upon Universal Tradition 2. That they had not Universal Reception Now if these be sufficient to overthrow the Definitions of Councils let us consider the consequences of it 1. Then every Man is left to examin the Decrees of Councils whether they are to be embraced or not for he is to judge whether they are founded on Universal Tradition and so he is not to take the sense of the present Church for his Guide but the Universal Church from Christs time which overthrows a Fundamental Principle of the Roman Church 2. Then he must reject the pretended Infallibility in the Guides of the Church if they could so notoriously err in a matter of so great consequence to the Peace of Christendom as this was and consequently their Authority could not be sufficient to declare any Articles of Faith And so all Persons must be left at Liberty to believe as they see cause notwithstanding the Definitions made by Popes and Councils 3. Then he must believe the Guides of the Roman Church to have been mistaken not once or twice but to have persisted in it for Five hundred years which must take away not only Infallâ—bilâ—ty but any kind of Reverence to the Authority of it For whatever may be said as to those who have depended on Princes or favour their Partâ—es against the Guides of the Church it cannot be denied that for so long time the leading Party in that Church did assert and maintain the Deposing Power And therefore Lessius truly understood this matter when he said That there was scarce any Article of the Christian Faith the denial whereof was more dangerous to the Church or did precipitate Men more into Heresie and Hatred of the Church than this of the Deposing Power for he says they could not maintain their Churches Authority without it And he reckons up these ill Consequences of denying it 1. That the Roman Church hath erred for at least five hundred years in a matter fundamental as to Government and of great Moment Which is worse than an Error about Sacraments as Penance Extream Unction c. and yet those who deny the Church can err in one hold that it hath erred in a greater matter 2. That it hath not only erred but voluntarily and out of Ambiâ—ion perverting out of Design the Doctrine of the Primive Church and Fathers concerning the Power of the Church and bringing in another contrary to it against the Right and Authority of Princes which were a grievous sin 3. That it made knowingly unrighteous Decrees to draw persons from their Allegiance to Princes and so they became the Causes of many Seditions and Rebellions and all the ill Consequences of them under a shew of Piety and Religion 4. That the Churches Decrees Commands Judgments and Censures may be safely contemned as Null and containing intolerable Errors And that it may require such things which good Subjects are bound to disobey 5. That Gregory VII
because the Church doth not forbid it but this last he saith is not the general but the more probable Opinion 3. A Man may eat something when he drinks to prevent its doing him hurt besides his good Meal he may take what quantity he pleases of Sweet-meats or Fruit he may have a good Reflection at Night and yet not break this strict Precept of Fasting For the eating as often as one drinks it is the common Opinion saith the same Casuist who was no Iesuit That it is not forbidden because it is taken by way of a Medicine and he quotes a great number of their Casuists for it A Collation at evening is allowed saith he And Lessius saith There is no certain Rule for the Quantity of it And Card. Tolet saith very large ones are allowed at Rome by the Pope's Connivence even in the Court of Rome saith Reginaldus And now I leave the Reader to judge of the severity of Fasting required in the Church of Rome XXIX Of Divisions and Schisms in the Church HE is of a Religion in which there are as many Schisms as Families And they are so divided in their Opinions that commonly as many as meet in company so many several Tenets are maintain'd Hence arise their infinite and endless Disputes and disagreement of their Divines who pretend to give a true and solid explication of the Mysteries of the Christian Faith and yet differ in as many Points as they write of Besides what variety of Iudgments are there in their Religious Houses and Cloisters none agreeing with another in their Foundation Institution and Profession This being of the Religion of St. Dominick That of St. Francis a third of St. Bernard Others of St. Benedict and so without number so that as many Orders as many Religions And yet they pretend to Christian Unity amidst this diversity growing upon them every day HE is of a Religion in which there are no Schisms or Separations all the Members of it however spread through the World agreeing like one man in every Article of their Faith by an equal submission to the Determinations of their Church And no one of them tho' most Learned and Wise ever following any other Rule in their Faith besides this of assenting to all that the Church of God planted by Christ assisted and protected by the Holy Ghost proposed to the Faithful to be believ'd as the Doctrine of the Apostles and receiv'd as such in all Ages Which is all unanimously to believe as the Church of God believes No one of his Communion ever doubting of this or scrupling to receive any thing after his Churches Declaration And now tho they all thus conspire in every point of Faith yet there is great diversity among School men in their Divinity-points and Opinions of such matters as are no Articles of Faith and have no relation to it but as some circumstance or manner which being never defin'd by their Church may be maintain'd severally either this or that way without any breach of Faith or injury to their Religion And of these things only they dispute and have their Debates in manner of a School-Exercises without any disagreement at all in their Belief but with a perfect Unity The like Unity is there amongst their Religious Orders all which say the same Creed own the same Authority in the Church of Christ and in every thing profess the same Faith and have no other differences than as it were of so many several steps or degrees in the practice of a Devout and Holy Life some being of a more severe and strict Discipline others of a more gentle and moderate some spending more time in Praying others more in Watching others more in Fasting some being intended for the Catechising and breeding up of Youth others for taking care of Hospitals and looking after the Sick others for going amongst Infidels and Preaching to them the Gospel of Christ and for such-like Pious and Christian Designs to the greater Glory and Honour of God which differences make no other difference in the several Professors than there was between Mary and Martha who express'd their Love and Service to their Lord in a very different Imploy but both commendably and without any danger of prejudicing the Unity of their Faith XXIX Of Divisions and Schisms in the Church TWO things he saith upon this Head 1. That they are all agreed in matters of Faith 2. That they only differ in some School Points from whence he infers That they have no Schisms or Separations among them But that this is no just consequence will appear by the Schisms and Separations among us made by such who profess to agree in all matters of Faith Yet let us see how he proves that they agree in all matters of Faith because they agree to submit equally to the Determinations of the Church Now this very way evidently proves that they do not all agree because they do not equally submit to the Churches Determinations For 1. Some say they are bound to submit to the Churches Determinations as it represents the Universal Church Others say no but as the Churches Power is virtually lodged in the Guides of it Now this is a very material Difference for if it be on the former Account then not the Popes and Councils Declarations are to be regarded but as they express the sense of the Universal Church and so the Majority of Votes the Numbers in the Representative and Diffusive Church is chiefly to be regarded And on this Ground some reject the Deposing Power tho plainly decreed by Popes and Councils but they unhinge their Churches Authority by it Now how is it possible for them to agree about matters of Faith who differ fundamentally about the way how any things come to be matters of Faith If they be decreed by Popes and Councils say some and so the Deposing Power is become an Article of Faith No such matter say others for a greater Number in the diffusive Church oppose it as in the Gallican Church and elsewhere Very well But how then can these Parties be said to agree in matters of Faith and an equal Submission to the Determinations of the Church 2. Some again say That it is not the consent of the present Church can make any Article of Faith but there must be an Universal Tradition from the Apostles times And so they tell us the Deposing Power can never be an Article of Faith because it wants the Consent of all the Ages before Gregory VII So that upon this Ground there can be no Article of Faith which cannot be proved to be thus delivered down to us Others again say this is in effect to give up their Cause knowing the impossibility of proving particular Points in this manner and therefore they say the present Church is wholly to be trusted for the sense of the foregoing Now these differences are still on foot in their Church and from these do arise daily disputes about matters of Faith
recommended to us by the practice of Christ and his Apostles and of all Primitive Christianity Neither has the use of Holy Ceremonies been wholly disapproved by those of the Reformation The English Profession of Faith publish'd in the year 1562. allows them in the 34 th Article The Bohemick Confession in the 15 th Article Anno 1537. The Augustine Tit. de Miss Anno 1530. as it was penn'd by Melancthon So that since Ceremonies are generally look'd on as commendable and lawful amongst Christians the Papists judge it proper to those who have the Rule to Order and Dispose of them and declare to the Flock how when and where they are to be observed And if they who govern judge fit to oblige the Faithful to the observance of any in particular they teach that it is the Duty of the Flock to Obey Things indifferent after such Commands being no longer of choice but necessary and no less obliging than the Commands of a Father to his Child where in case the thing be not apparently sinful 't is no Perswâ—sion of the thing being superfluous can excuse an obstinate denial from Disobedience It being more safe and Christian like for all that are under any Government whether Natural Ecclesiastical or Civil to perform and comply with such things as they judge in their own private Sentiments Unnecessary mâ—rely upon the account of being Commanded than upon such considerations to disturb the Order of Government and fly in the Face of Lawful Authority than which nothing is more opposite to the Principles of Christianity and destructive of all Humane Society And upon these grounds it is that the Papists founding themselves upon the sure Foundation of Huminity and Obedience have in all Ages acknowledged Overseers and Rulers over them to watch and feed the Flock to whom God hath given Power there being no Power but of God and that whosoever resisteth the Power resisteth the Ordinance of God and they that resist shall receive to themselves Damnation Romans 13.1 2. XXXVI Of Ceremonies and Ordinances HIS Discourse on this Head is against those who refuse to obey their Superiours in things not expressed in Scripture which is no part of our Controversie with them But yet there are several things about their Ceremonies we are not satisfied in As 1. The mighty number of them which have so much muffled up the Sacraments that their true face cannot be discerned 2. The Efficacy attributed to them without any promise from God whereas we own no more but decency and significancy 3. The Doctrine that goes along with them not only of Obedience but of Merit and some have asserted the Opus Operatum of Ceremonies as well as Sacraments when the Power of the Keys goes along with them i. e. when there hath been some Act of the Church exercised about the matter of them as in the Consecration of Oyl Salt Bread Ashes Water c. XXXVII Of Innovations in Matters of Faith HIS Church has made several Innovations in matters of Faith and howsoever she lays claim to Antiquity with a pretence of having preserv'd the Doctrine of the Apostles inviolable and entire yet 't is evident to any serious Observer that the greatest part of her Belief is mere Novelties that bearing date from Christ or his Apostles but only from some of her own more modern Synods There scarce having pass'd any Age yet wherein there has not in these Ecclesiastical Mints been coyn'd New Articles which with the counterfeit stamp of Christ and his Apostles are made to pass for Good and Currant amongst his credulous and undiscerning Retainers And besides these what a great number of Errors have been introduc'd at other times how many did Pope Gregory bring in and how many the Ignorance of the Tenth Age So that if we compare the Church of Rome now with the Primitive times of the first three or four hundred years there are no two things so unlike she is a Garden now but quite overgrown with Weeds she is a Field but where the Tares have perfectly choaked up the Wheat and has little in her of Apostolical besides the Name HIS Church has never made any Innovation in Matters of Faith what she believes and teaches now being the same that the Catholick Church believ'd and taught in the first three or four Centuries after the Apostles And though in most of her General Councils there has been several Decisions touching Points of Faith yet can no one without an injury to truth say that in any of these has been coin'd new Articles or Christians forced to the acceptance of Novelties contrary to the Scripture or ancient Tradition These have only trodden in the Apostles steps as often as they have been in the like circumstances with them doing exactly according to the Form and Example left to the Church by those perfect Masters of Christianity And therefore as the Apostles in their Assembly Acts 15. determin'd the Controversie concerning the Circumcision and proposed to the Faithful what was the Doctrine of Christ in that point of necessity to be believ'd of which till that Decision there had been rais'd several Questions and Doubts but now no longer to be questioned without the Shipwrack of Faith So in all succeeding Ages the Elders of the Church to whom the Apostles left their Commission of watching over the Flock in their Councils have never scrupled to determine all such Points which had been controverted amongst the Brethren and to propose to them what of necessity they were to believe for the future with Anathema pronounced against all such as should presume to preach the contrary Thus in the year 325. the first Nicene Council declar'd the Son of God to be Consubstantial to his Father against the Arians with an Obligation on all to assent to this Doctrine though never till then propos'd or declar'd in that Form Thus in the year 381. the Holy Ghost was declar'd to be God against Macedonius and his Followers in the first Constantinopolitan Council And in the first Ephesin Anno 431. Nestorius was condemned who maintain'd two Persons in Christ and that the blessed Virgin was the Mother of God with a Declaration That both these Tenets were contrary to the Catholick Faith In the second Nicene Council Anno 787. Image-breakers were Anathematiz'd And so others at other times and at last in the Council of Trent was declar'd the Real Presence Transubstantiation Purgatory the lawfulness of the Invocation of Saints of keeping Holy Images c. against Luther Calvin Beza c. And now tho in all these and the other General Councils the Persons condemned took occasion from these New Declarations to cry out Novelties Novelties to fright the People with the noise of new coin'd Articles and that the inventions of Men were impos'd on them for Faith Yet 't is evident that these New Declarations contain'd nothing but the Antient Faith and that there had never been any such Declarations made had not the Doctrine propos'd in them
Honour or the Chastisement of a penitent Sinner But then what have any men to do to pretend that they can take off what God thinks fit to lay on Can any Indulgences prevent Pain or Sickness or sudden Death But if Indulgences be understood only with respect to Canonical Penances they are a most notorious and inexcusable corruption of the Discipline of the Ancient Church 10. For if when we were Enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his Life Romans 5.10 And therefore no Satisfaction to the Justice of God is now required from us for the Expiation of any Remainder of Guilt For if Christ's Satisfaction were in it self sufficient for a total Remission and was so accepted by God what Account then remains for the Sinner to discharge if he perform the Conditions on his part But we do not take away hereby the Duties of Mortification Prayer Fasting and Alms c. but there is a difference to be made between the Acts of Christian Duties and Satisfaction to Divine Iustice for the Guâ—lt of Sin either in whole or in part And to think to joyn any Satisfactions of ours together with Christ's is like joyning our hand with God's in Creating or Governing the World 11. Let the Word of Christ dwell in you richly in all Wisdom teaching and admonishing one anotâ—er c. Col. 3.16 How could that dwell richly in them which was not to be communicated to them but with great Caution How could they teach and admonish one another in a Language not understood by them The Scriptures of the New Testament were very early perverted and if this Reason were sufficient to keep them out of the hands of the People certainly they would never have been published for common use but as prudently dispensed then as some think it necessary they should be now But we esteem it a part of our Duty not to think our selves wiser than Christ or his Apostles nor to deprive them of that unvaluable Treasure which our Saviour hath left to their use 12. All Scripture is given by Inspiration of God 2 Tim. 3.16 Holy men of God spake as they were moved by the Holy Ghost 2 Pet. 1.21 Therefore where there is no Evidence of Divine Inspiration those Books cannot be made Canonical But the Jewish Church To whom the Oracles of God were committed never deliver'd these Books as any part of them being written when Inspiration was ceased among them And it is impossible for any Church in the World to make that to be divinely inspired which was not so from the beginning 13. But I say Have they not heard Yes verily their sound went into all the Earth and their Words unto the ends of the World Rom. 10.18 Therefore the Intention of God was that the Gospel should be understood by all Mankind which it could never be unless it were translated into their several Languages But still the difference is to be observed between the Originals and Translations and no Church can make a Translation equal to the Original But among Translations those deserve the greatest esteem which are done with the greatest Fidelity and Exactness On which account our last Translation deserves a more particular Regard by us as being far more useful to our People than the Vulgar Latin or any Translation made only from it 14. Thy Word is a Lamp unto my Feet and a Light unto my Path Psalm 119.105 Which it could never be unless it were sufficient for necessary direction in our way to Heaven But we suppose Persons to make use of the best means for understanding it and to be duely qualified for following its Directions without which the best Rule in the World can never attain its End And if the Scripture have all the due Properties of a Rule of Faith it is unconceivable why it should be denied to be so unless men find they cannot justify their Doctrines and Practices by it and therefore are forced to make Tradition equal in Authority with it 15. Wo unto you Lawyers for ye have taken away the Key of Knowledg ye entred not in your selves them that were entring in ye hindred S. Luk. 11.52 From whence it follows that the present Guides of the Church may be so far from giving the true Sense of Scripture that they may be the chief Means to hinder Men from right understanding it Which argument is of greater force because those who plead for the Infallibility of the Guides of the present Church do urge the promises made to the Jewish Church at that time as our Author doth from those who sat in the Chair of Moses and from Calâ—phas his Prophesying 16. We have also a more sure word of Prophesie whereunto ye do well that ye take heed 2 Pet. 1.19 And yet here the Apostle speaks of something delivered by the Testimony of those who were with Christ in the Holy Mount From whence we infer that it was not the Design of Christ to lâ—ave us to any Vocal Testimony buâ— to refer us to the Written Word as the most certain Foundâ—tion of Faith And it is not any Pâ—â—sons assumâ—ng the Title of the Catholâ—ck Church to themselves can give them Authority to impose any Traditions on the Faith of Christians or require them to be believed equally with the Written Word For before any Traditions can be assented to with Divine Faith the Churches Authority must be proved to be Divine and Infallible either by a written or unwritten Word but it can be done by neither without overthrowing the necessity of such an Infallibility in order to Divine Faith because the Testimony on which the Churches Infallibility is proved must be received only in a way of Credibility 17. Also of your own selves shall Men arise speaking perverse things to draw away Disciples after them Acts 20.30 Which being spoken of the Guides of the Christian Church without Limitation of Number a possibility of Error is implied in any Assembly of them unless there were some other Promises which did assure us That in all great Assemblies the Spirit of God shall always go with the casting Voice or the greater Number 18. And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the edifying of the Body of Christ till we all come in the Unity of the Faith c. Ephes. 4.13 14 15. Now here being an account given of the Officers Christ appointed in his Church in order to the Unity and Edification of it it had been unfaithfulness in the Apostle to have left out the Hâ—ad of it in case Christ had appointed any Because this were of more consequence than all the rest being declared necessary to Salvation to be in subjection to him But neither this Apostle nor St. Peter himself give the least intimation of it Which it is impossible to conceive should have been left out in the Apostolical Writings upon so many
occasions of mentioning it if ever Christ had instituted a Headship in the Church gâ—ven it to S. Peter and his Successors in the See of Rome 19. For as often as ye eat this Bread and drink this Cup ye do shew the Lord's death till he come 1 Cor. 15.26 The Apostle speaking to all Communicants plainly shews that the Institution of Christ was That all should partake of both Kinds and so to continue to do as long as this Sacrament was to shew forth the Death of Christ viz. till his Second coming And there is no colour for asserting the Christian Church ever looked on observing Christs Institution in this matter as an indifferent thing no not for a thousand years after Christ. Altho the Practice and the Obligation are two things yet when the Practise was so agreeable to the Institutâ—on and continued so long in the Church it is hardly possible for us to prove the sense of the Obligation by a better way than by the continuance of the Practise And if some Traditions must be thought binding and far from being indifferent which want all that Evidence which this practise carries along with it How unreasonable is it in this Case to allow the Practise and to deny the Obligation 20. And whom he justified them he also glorified Rom. 8.30 But whom God justifies they have the Remission of their Sins as to Eternal Punishment And if those who are thus justified must be glorified what place is there for Purgatory For there is not the least intimation of any other state of Punishment that any who are justified must pass through before they are admitted to Glory We grant they may notwithstanding pass through many intermedâ—aâ—e trials in this World but we say where there is Justification there is no Condemnation but where any part of guilt remains unremitted there is a Condemnation remaining so far as the punishmâ—nt extends And so this distinction as to Eternal and Temporal Pains as it is made the Foundation of Purgatory is wholly groundless and therefore the Doctrine built upon it can have no Foundation in Scripture or Reason 21. I will pray with the Spirit and I will pray with the Understanding also 1 Cor. 14.15 What need this Praying with the Understanding if there were no necessity of attending to the sense of Prayers For then praying with the Spirit were all that was required for that supposes an attention of the Mind upon God And I can hardly believe any Man that thinks with Understanding can justifie praying without it especially when there are Exhortations and Invitations to the People to joyn in those Prayers as it is plain there are in the Roman Offices 22. Then Peter opened his mouth and said Of a truth I perceive that God is no respecter of Persons but in every Nation he that feareth God and worketh Righteousness is accepted with him Acts 10.34 35. Whereby we perceive that God doth not limit the possibility of Salvation under the Gospel to Communion with the See of Rome for if S. Peter may be believed the capacity of Salvation depends upon Mens fearing God and working Righteousness and it is horrible Uncharitableness to exclude those from a possibility of Salvation whom God doth not exclude from it 23. That ye should earnestly contend for the Faith which was once delivered to the Saints Jude v. 3. Therefore all necessary Doctrines of Faith were at first delivered and whatever Articles cannot be proved to have been delivered by the Apostles can never be made necessary to be believed in order to Salvation Which overthrows the additâ—onal Creed of Pius IV. after the Council of Trent and puts them upon the necessity of proving the Universal Tradition of those Doctrines from the Apostolical Times and when they do that we may think better of them than at present we do for as yet we can see neither Scripture nor Reason nor Antiquity for them THus I have Represented that kind of Popery which our Author who complains so much of Misrepresenting allows and I have in short set down how little ground we have to be fond of it nay to speak more plainly it is that we can never yield to without betraying the Truth renouncing our Senses and Reason wounding our Consciences dishonouring God and his Holy Word and Sacraments perverting the Doctrine of the Gospel as to Christ's Satisfaction Intercession and Remission of Sins depriving the People of the Means of Salvation which God himself hath appointed and the Primitive Church observed and damning those for whom Christ died We do now in the sincerity of our Hearts appeal to God and the World That we have no design to Mis-represent them or to make their Doctrines and Practâ—ses appear worse than they are But take them with all the Advantages even this Author hath set them out with we dare appeal to the Judgments and Consciences of any impartial men whether the Scripture being allowed on both sides our Doctrines be not far more agreeable thereto than the New Articles of Trent which are the very Life and Soul of Popery Whether our Worship of God be not more suitable to the Divine Nature and Perfections and the Manifestations of his Will than the Worship of Images and Invocation of Fellow-Creatures Whether the plain Doctrine of the necessity of Repentance and sincere Obedience to the Commands of Christ do not tend more to promote Holiness in the World than the Sacrament of Penance as it is delivered and allowed to be practised in the Church of Rome i. e. with the easiness and efficacy of Absolution and getting off the Remainders by Indulgences Satisfactions of others and Prayers for the Dead Whether it be not more according to the Institution of Christ to have the Communion in both Kinds and to have Prayers and the Scriptures in a Language which the People understand And lastly whether there be not more of Christian Charity in believing and hoping the best of those vast Bodies of Christians who live out of the Communion of the Church of Rome in the Eastern Southern Western and Northern Parts than to pronounce them all uncapable of Salvation on that Account And therefore out of regard to God and the Holy Religion of our Blessed Saviour out of regard to the Salvation of our own and other Souls we cannot but very much prefer the Communion of our own Church before that of the Church of Rome But before I conclude all I must take some notice of his Anathema's And here I am as much unsatisfied as in any other part of his Book and that for these Reasons 1. Because he hath no manner of Authority to make them suppose they were meant never so sincerely And if we should ever object them to any others of that Church they would presently say What had he to do to make Anathema's It belongs only to the Church and the General Councils to pronounce Anathema's and not to any private Person whatsoever So that if he would have
published Anathema's with Authority he ought to have printed those of the Council of Trent viz. such as these Cursed is he that doth not allow the Worship of Images Cursed is he that saith Saints are not to be Invocated Cursed is he that doth not believe Transubstantiation Purgatory c. 2. Because he leaves out an Anathema in a very material point viz. As to the Deposing Doctrine We do freely and from our Hearts Anathematize all such Doctrines as tend to dissolve the Bonds of Allegiance to our Sovereign on any pretence whatsoever Why was this past over by him without any kind of Anathema Since he seems to approve the Oxford Censures Why did he not here shew his zeal against all such dangerous Doctrines If the Deposing Doctrine be falsly charged upon their Church let us but once see it Anathematized by publick Authority of their Church and we have done But instead thereof we find in a Book very lately published with great Approbations by a present Professor at Lovain Fr. D'Enghien all the Censures on the other side censured and despised and the holding the Negative as to the Deposing Doctrine is declared by him to be Heresie or next to Heresie The Censure of the Sorban against Sanctarellus he saith was only done by a Faction and that of Sixty Eight Doctors there were but Eighteen present and the late Censure of the Sorban he saith was condemned by the Inquisition at Toledo Jâ—n 10. 1683. as erroneous and schismatical and so by the Clergy of Hungary Oct. 24. 1682. We do not question but there are Divines that oppose it but we fear there are too many who do not and we find they boast of their own numbers and despise the rest as an inconsiderable Party This we do not Misrepresent them in for their most approved Books do shew it However we do not question but there are several Worthy and Loyal Gentlemen of that Religion of different Principles and Practices and it is pity such be not distinguished from those who will not renounce a Doctrine so dangerous in the Consequences of it 3. Because the Anathema's he hath set down are not Penned so plainly and clearly as to give any real Satisfaction but with so much Art and Sophistry as if they were intended to beguile weak and unwary Readers who see not into the depth of these things and therefore may think he hath done great matters in his Anathema's when if they be strictly examined they come to little or nothing as 1. Cursed is he that commits Idolatry An unwary Reader would think herein he disowned all that he accuses of Idolatry but he doth not curse any thing as Idolatry but what himself thinks to be so So again Cursed is he not that gives Divine Worship to Images but that prays to Images or Relicks as Gods or Worships them for Gods So that if he doth not take the Images themselves for Gods he is safe enough from his own Anathema 2. Cursed is every Goddess worshiper i. e. That believes the Blessed Virgin not to be a Creature And so they escape all the force of this Anathema Cursed is he that Honours her or puts his Trust in her more than in God So that if they Hâ—nour her and trust in her but just as much as in God they are safe enough Or that believes her to be above her Son But no Anathema to such as suppose her to be equal to him 3. Cursed is he that believes the Saints in Heaven to be his Redeemers that prays to them as such What if men pray to them as their Spiritual Guardians and Protectors Is not this giving God's Honour to them Doth this deserve no Anathema 4. Cursed is he that worships any Breaden God or makes Gods of the empty Elements of Bread and Wine viz. That supposes them to be nothing but Bread and Wine and yet supposes them to be Gods too Doth not this look like non-sense And yet I am afraid our Author would think it a severe Anathema in this matter to say Cursed is he who believes Nonsense and Contradictions It will be needless to set down more since I have endeavoured by clear stating the several Controversies to prevent the Readers being imposed upon by deceitful Anathema's And yet after all he saith Cursed are we if in answering and saying Amen to any of these Curses we use any Equivocations or Mental Reservations or do not assent to them in the common and obvious use of the Words But there may be no Equivocation in the very Words and yet there may be a great one in the intention and design of them There may be none in saying Amen to the Curses so worded but if he would have prevented all suspicion of Equivocation he ought to have put it thus Cursed are we if we have not fairly and ingenuously expressed the whole meaning of our Church as to the Points condemned in these Anathema's or if we have by them designed to deceive the People And then I doubt he would not so readily have said Amen The CONTENTS  Papist Protestant  Page Page THE Introduction and Answer 1 10 Of Praying to Images 19 20 Of Worshipping Saints 28 29 Of Addressing more Supplications to the Virgin Mary than to Christ. 36 37 Of Paying Divine Worship to Relicks 42 43 Of the Eucharist 46 47 Of Merits and Good Works 57 57 Of Confession 61 62 Of Indulgences 65 66 Of Satisfaction 68 69 Of Reading the Holy Scriptures 70 71 Of Apochryphal Books 74 75 Of the Vulgar Edition of the Bible 77 79 Of the Scripture as a Rule of Faith 80 81 Of the Interpretation of Scripture 82 83 Of Tradition 85 86 Of Councils 87 89 Of Infallibility in the Church 90 93 Of the Pope 95 97 Of Dispensations 100 102 Of the Deposing Power 105 107 Of Communion in one Kind 111 113 Of the Mass. 116 118 Of Purgatory 119 122 Of Praying in an unknown Tongue 127 129 Of the Second Commandment 132 133 Of Mental Reservations 134 136 Of a Death-Bed Repentance 137 138 Of Fasting 139 140 Of Divisions and Schisms in the Church 142 143 Of Fryars and Nuns 145 147 Of Wicked Principles and Practices 148 151 Of Miracles 153 154 Of Holy-Water 156 158 Of Breeding up People in Ignorance 159 161 Of the Vncharitableness of the Papists 162 166 Of Ceremonies and Ordinances 168 173 Of Innovations in Matters of Faith 173 180 The Conclusion and Answer to it 182 188 FINIS Apog c. 2. Sp. Anno 286. Par. 5. (a) Spond An. 362. (b) Id. Anno 66. (c) Apo. c. 40. (d) Apo. c. 3. (e) P. 1. pag. 936. Bulla Pii 4 â—i super Confirmat Concil Tridentini The venoâ— Voyâ—ge 〈◊〉 Inâ—es p. 188. Bernier Memoirs Tom. 3. p. 172. Suarez iâ— 3. perâ— Qu. 2â— Disp. 53. §. 3.2 â—◠〈◊〉 â—5 § 5. Bellarmine de Imag. l. 2. c. 2. â— Conâ—il Trident Sess. 25. Moyâ—nâ— Surs 〈…〉 Coâ—version de toâ—s les Hereâ—iquâ—s To. 2. p.