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Against
POPERY,
Preached at
SALT ERS-HALL,
In the Year 1735.
By Several Ministers.
In Two Volumes.
VOL. I.
LONDON:
Printed for John Noon, Thomas Cox, Richard Ford, Richard Hett, and John Gray.
M DCC XXXV,
Lately puUiflyed,
Price zd, or. Eighteen per Dozen ^
The Twenty-fth Edition of
A Protestant's Resolution: Shewing^ his Reafons why he -will not be a Papift. Digcfted into fo plain a Method of Queftion and Anfwer, that an ordinary Capacity may be able to defend the Proteftant Re- ligion againft the moil cunning Jefuit, or Popifh Pricft.
Printed for Richard Hett\ at the Bible and Crozvn in the "Poultry^
POPERY
THE
Great Corruption
O F
CHRISTIANITY.
A
SERMON
PREACHED AT
SalterS'Hall, Jan, 9, 17 34.-5.
By JOHN BARKER,
'the Second Edition.
LONDON:
Printed for Richard H e t t, at the Bihh: ami Crown in the Poultry . M d c c x X x v .
[Price Fgyr-PenceJ
2 C O R. xi. 3.
But I fear ^ left by any means ^ as the Serpent beguiled E've^ thrd his Jiibtilty j fo your minds ft:>ould be corrupted from the fimplicity that is ill Chriji.
^^URSUANT to the Notice which has been pubiickly given in the fevcral Congregations of Proteflant Dlllen- ters in and about this City, I ap- pear here to-day ; not fo much to begin the Courfe of Sermons intended to be preach'd in this Place every T'hurfday Morning, againft Popery, for fome Time to come, as to intro- duce this Deiign, and to let you know what you are to exped: on this Occafion, and what has induced fo many of us to engage in this Bufmefs at this particular Juncture. Now I may venture to tell you in the general, and at prefent. That you may exped: to hear, fo far as thefe Sermons go, the Proteflant Religion defended, and the Popifh Religion fairly charg'd, fully heard, and folemnly condenm'd, as the grand Apoftacy of the ChrilHan Church, a grofs Corruption of Gofpel Simplicity, and a wicked Defign to raife the Authority of Men upon the Ruins of the Authority of Chriil, and to increafe their Wealth, Power, and A 2 Grandeur
[ 4 ] Grandeur m the World, at the Expence of all Civil and Religious Liberty. So odious and dangerous a Thing is Popery ^ and therefore Papifrs niufl; excufe us, wlio " are fhorOughly perfuaded of this fad Trutli, if we expofe and treat it accordingly.
Yet this I will venture to fay, and I would chufe to fay it here, That we bear no ill Will to the Perfons of Papiils, and how ill foever we think of their Religion, we pity them who profels it, as deluded People, and are grieved for t/je Blhiditejs that has happen d to thcfn^ and for the Hardnefs of their Hearts : They very well know, that much has been laid and writ- ten by Proteflants for their Con virion, and to take off the Veil from their Faces, and we charitably believe concerning many of them, that could they get rid of the Prejudices of Education ; could they come at more and bet- ter Light ; might they fearch the Scriptures, and were not their Inquiries prevented by the terrifying Apprehenfions of Cenllire and Pu- nilhment, and were they not intoxicated with the Arts and Sophiftry of crafty and deiigning Men, they would forfake this idolatrous and impure Communion, and readily enlbrace the Proteflant Reformation.
Whether any Papifls will attend this Leilurc or no, I know not j many there are, it feems, both Priefrs and Profelytes, in and near this City; fliould the one Sort fee fit, and the other be permitted to attend this Service, I verily be- lieve they would hear enough to convince.
any
f 5 ]
any candid and unprejudiced Chriftlan alive, that Popery is not the ilireft Way to Salvation, and that the Proteftant Religion, which they fo injurioufly call a damnable Hei'efy, and fo freely and frequently curfe, is the very T'l'-uth as it is iji 'Jejiis^ and that Faith which was onc£ deliver d unto the Saints. In this Faith we mean to confirm our own People ; it is the De- Hgn of this Lecture to arm and guard Prote- ffcants againft the Errors and Dangers of Popery; what therefore naturally arlfes from the SubjediS in debate will be faid freely, tho', I hope. Care will be taken not to tranfgrefs the Rules of Decency ; and fhould Curiofity, or any other Motive, induce either Popifli Priefls or People to be prefent here, I dare fay, they will have no juft Caufe to complain, that they are not treated in this Controverfy either as Gentle- men or as Chriftians. Some of us have heard it has been objected, that any Opportunity of Converfation upon the Matters in difpute be- tween us and the Church of Rojne has been refus'd, when defir'd ; but I believe there is no ilifficient Ground for fuch a Pretence. We firmly believe we have great Advantage in this Controverfy in point of Argument, and this will be prov'd and maintain'd freely and fully, whether our Adverfaries care to hear it or no. For if the Birtiop of Rome will confidently afllime what neither he nor any Man in the World has a Right to j if Popilh Councils and Prelates will decree and impofe Falfliood, Ab- furdity, Contradidion, and I know not what
Stuff
[6]
Stuff and Trumpery, and this upon pain of Damnation, and when they have it in their Power, inforce their Authority with all the Cruelties of Perfecution, inhuman Torture, and Effufion of Blood, they muft exped; and bear to be told on't, and till they repent and renounce their Errors and V/ickednefs, they muft ftand charg'd with them, and with ail the Infamy and Reproach thefe things deferve. I luppofe they'll complain ; but if they do, they are to be told, the Fault and Blame is theirs ; and this will be {hewn and proved to you from Authors and Records which Papifts themfelves allow to be approved and genuine.
But before I proceed any further in the Ac- count I am to give you of this Ledture, I will a little confider the Text juft now read : The Connection and Import of which you may take thus.
The Apoflle Paul having underftood that feveral great Diforders were crept into the Church of Corim'h^ and that the CorinthiM?7s had gotten a new Leader, or Leaders, amongll: them, who oppofcd him, and raifed a Fad:ion among them, very much to their own Dif- honour and his Prejudice, writes them two Letters; in the firft of which he tries what Interefl: and Power he had in this Church, and attempts to break the Facflion flirr'd up againft him amongft the Corinthians, and to rcd:ify their Diforders. Having fucceeded in this Attempt, and found by I'itus that they
rcpcntedj
repented, fubmitted to his Orders, and were by his firfl Letter brought into a good Difpo- fition of Mind towards him, he writes them this fecond Letter, in which he more freely juflifies himfelf, and deals more roundly and jfliarply with his Oppofers : This Defign runs thro' the firfl feven Chapters of this Epiftle, and being interrupted by an Exhortation to a liberal Oontribution towards the Neceflities of their poor Brethren at ^yei-iifalem^ is afterwards refum'd. Chapter the loth, and continued in this : Would to God (fays he) Ver. i. you coukL bear with me a little in my folly. So he mo- deftly calls his own Self-Defence, which if it had a fhew of Vanity they had made it necef^ fary. For I am jealous over you with godly jealoufy. I fear lefl the vilifying Speeches of my Adverfaries fhould pervert and miilead you. For I have ejpouj'ed you to one hujband^ that I may prefent you as a chaft virgin ujito Chrijl. I have form'd you for Chrifl, and brought you to him, and am in care that you may not be drawn afide from that Subjection and Obedi- ence you owe to him. But I fear left by any means^ i. e. fome means or other, as the Ser- pent beguiled Eve thro" his fubtilty, i. e. the Devil by the Serpent, under the Pretence of Kindnefs, and other Arts, So your minds Jhould be corrupted from the fimpUcity that is in Chriji, q. d. I fear left your Hearts divide and rove, I am afraid of your being unchafl and corrupted. Chriftianity is plain and limple, and no im- pure Mixtures are to be made or allowed with
it i
[ 8 ]
it ; no Jewlfli Obfervances, no human Inven- tions, no old or new Traditions ; to this fingly, without Addition or Alteration, fliould Chri- itians flick and adhere, keeping to the Truth as it is in Jefus, and preferving the Simplicity of the Gofpel, not minghng it with any thing that is fnUe and foreign to it, not conceaHng any part of it, or mixing any Falfliood with it, or wrerting and perverting the true Senie and Meaning of it to ferve our own Ends, the Lufts of others, or any worldly Purpofes what- foever.
Thus the Apoftle fhews his own fair Prac- tice, and the falfe and fraudulent Behaviour of his Adveriiiries as to this in the 4th Chapter of this Epiflle, 2d Verfe, We have renounced the hidden things of diJhoneft)\ not walking in craftinefs^ nor handling the word of God deceit- fully ^ but by manifeliation of the truths com- mendifig our fches to every mans confcience in the fight of God.
From the Text thus explain'd, I fhould be be led to obferve,
I. The Apoftle's Account of the Gofpel, or Chriftian Revelation, it is the Simplicity that is in Chriji.
II. The Concern he cxprefles left thofe who are in polfelTion of the Gofpel fliould be cor^ rupted from the Simplicity of it. This he in- timates by godly fealoiify and holy Fear.
Now this as it gives one a pleafmg and grate- ful View of the Gofpel, and engages ones
Heart
[ 9 ]
Heart to receive it on account of its Plainhefs snd Perfpicuity, its Simplicity and Purity- Co it fliews us the great Duty and Bufineis elpe- cially of Chriftian Minifters, and that is, to preferve the Simplicity of the Gofpel them- ielves, and to warn and fortify all under their Care againil every linful and dangerous Cor- ruption. I am ftrangely miftaken if Popeiy be not a grofs Cormption of ChrilHanity, and a mofl fcandalous Departure from the Simpli- city that is in Chrifl : In oppoling tlierefore the Growth of this, carefully watching all its Motions, taking the Alarm ourfelves and gi- ving a faithful Warning to others when we fee any of its EmifTaries taking pains to propagate this Religion, efpecially if they do it, or are likely to do it with any Succefs ; is, no doubt, a(5ting in Charader as Chriftian Minifters, and doing the Duty of Watchmen^ Over/eers, Shep" herds, and Stewards who are intrufted with the rich and invaluable Treafure of the Gofpel, and of whom it is required that they be found faithful to God and Chrift, to their own Souls and the Souls of others.
Permit me to give you only a fliort and general View of Popery under the following Heads, and then leave you to conclude, Whe- ther it be not a Corruption of the Simplicity that ig in Chrifl.
T. Many Do(ftrines of Popery are falfe and abfurd.
B 2. Po-
[ ^o ]
2. Popii'h Worfliip is idolatrous.
3. Many Prddlices it recommends are impi- ous and wicked.
4. The Spirit of Popery is tyrannical, do- miiiecriijg and cruel.
I. Many Dodrines of Popery are falfe and abfurd. There are, I acknowledge, fome coiimion Chriftian Principles in which Pro- tcflants and Papifts both agree ; fuch as the Being and Perfec^lions of God, the Truth and Infpiration of the Scriptures, the Dodrine of the Trinity, and that of the Death, Suffer- ings, and Satisfadiion of Jefus Chrifb the Son of God, our only Lord and Saviour 3 but then Popery corrupts fo as well nigh to deftroy fome of thefe, and adds many others which are both falfe, abfurd, and dangerous. For injlance, Papifls ow^n the Bible to be the Word of God, and they allow that all Scrip- ture is given by the infpiration of God , but then they make the Scripture to depend upon tlieir Church both for the Authority, Truth,. and Senfe of it. Take away, fays the Jefuit, (whom the celebrated Mr. Chillingivorth fo effedually anfwered) the Authority of the Church, and no Man can be affured that any. one Book or Parcel of Scripture was written by divine Infpiration.^ And then they make themfelves the only Interpreters of Scripture.
. ^ Knrjt or W'djon the Jefuit, in his Mercy and Truth; whici: Mr. ChUUngwortb anfwered in his celebrated Piece, c.nUt\Q.^\. The Religion of Prote/Iants.
The
[XI ]
The Council of T^rent is a little upon the Re- ferve as to the former Point j but as to this, it declares roundly, that it belongs to the Church to judge of the true Senfe and Mean- ing of Scripture.^ So that we are never the better for our Bible, till they have put a Senfe upon it for us. And as to the Do6lrine of Chrifh's Sufferings and Satisfaction for Sin, it. ivS fo corrupted with their impure Mixtures of Merit, Indulgence, and Abfolution, as greatly to difhonour the Merits, and eclipfe the Glory of the blefled Redeemer. And befides the pure Doctrines of Chriifianity v/hich they corrupt, what a fpurious Offspring do they
add fuch as thofe of Tradition, the Seven
Sacraments, which are Baptifm, Confirma- tion, Eucharift, Penance, Extreme Und:ion,
Orders, and Matrimony All thefe the
Council of Trent declare to be Sacraments^ and if any one fays they are not fo, that they are fuperfluous, or do not confer Grace, let him (fay thefe DoiStors) be accurfed.*= Add to
thefe The Do6trine of Tranfubftantiation,
Communion in one kind, Veneration of Saints and Images, Prayer in an unknown Tongue, auricular ConfefTion, Purgatory ; but above all, thofe of the Supremacy of St. Pctcr^ and the Infallibility and Authority of the Church j and you will foon conclude what a Corruption
'' Ecclefiae eft judicare de vero fenfu h interpretations fcripturarum facrarum. SefT. 4^*. ^ ' Co. Tr. ScfT. 7. Can. 6, 8.
B 2 there
[ 12 ]
vhere is in Popery of the Simplicity of the Chriflian Dodrine.
2. The Worfliip of the Church of Rome is idolatrous. The Scriptures teach us that God is the only proper Objed of Worfhip : God is a fpirit, and to be worP^ipped in fpirit and truth, TIjou Jhalt ivorJJjip the Lord thy God J and him only fialt thou ferve. And they teach us, That Jefus Chrift is the Son of Cod and Saviour of Men, and our only Me- diator and Advocate with the Father : Inhere is one God and one mediator between God and men, ilye man Chrift Jefus. This is the pure and fniiple, the plain and unmixed Do6trine of the Gofpel : But Papiifs mifapply their Wor- fliip, and give that Honour to Creatures which is due to God alone. They have a great Ca- talogue of Saints, whom they admit into that Order by a folcmn Canonization, and then account them Objeds of Worlhip and Inter^ ceffors in Heaven for the Church on Earth, The Council of T'rent determines, that it is good and profitable to invoke the Saints, and declares, that whoever fays this is Idolatry, or contrary to the Word of God, or the Honour of Chrift, they do impie Jhitire, their Senti- timents herein are impious and wicked.'' This is theii- Dodrine, an4 they pradife accords ingly. They have ftated Offices and Forms of Prayer, according vo which they worlhip their 3aints. Sometimes they pray to particular faints, fometimcs by this and the other Saint,
^ SefT. 25. Dccret. dc Inyoc. Sand,
fome^
[ rs ]
fometimes they join God and the Saint, fome- times not -, but 1 will only mention one gene- ral Form ; it is this : " O all ye Saints and *' Ele<lt of God, I befeech you by the Love
'^ wherewith he hath loved you help me
" mofl milcrable Sinner before Death fliall " fnatch me hence, and reconcile me to my ** Creator, before Hell iliall devour me." " Is this acccDtable to God ? Is this honourable to Chrifl r Is not this Idolatry ?
3. Popery recommends many impious and wicked Pradiiccs. The Simplicity of the Go- fpel, as to Pra(5life, lies very clear and plain before us. The Scriptures teach us the Duty God requires of Men, and they ftrid:ly and folemnly require of us Purity of Heart, and Holinefs of Lifej Repentance towards God, Faith towards our Lord Jefus Chrift, and un- feigned, impartial, uniform, and perfevering Obedience. The two grand things in Reli- gion are Knowledge and Practice. Cliriiliani- ty is a vital, pradical thing. We are nothing and do nothing, if we do not aim and labour after a// holy converfatio?! and godlmefs. The grace of God^ i. e. the Gofpel or Dod:rine of Grace, hath appeared unto us^ h^inging faha- tiofi, a?id teaches lis to deny utigodlhiejs and worldly liijis^ and to live fiber ly^ righteoujly^ and godly in this world. Well, this is true, you'll fay, and to be taken on all hands for granted j but how does this affedt Popery ? Are there not
! Hor, H, Virg. Sec. iif. Sar. p. 71,
holy
[ 14]
holy and good Men of both Communions ? And are there not bad of both ? Ungodly, dif- honeft, intemperate Proteftants as well as Pa- pilis? Is there much to chufe in this point? Will you put us upon counting Numbers on both fides ? Can you lay the generality of Pro- tellants are virtuous and good ? Have Prote- ftant Countries that righteou/hefs' ivnong^ them which exalteth a jiation^ and are they in a re- markable and diftinguiihing manner clearer than Popifli ones, from thofe fms that are a (hame to any people ? Or is the perfonal Cha- rafter of a Protefhant always or generally bet- ter than that of a Papift ? Now here, I con- fefs, I very much wifli I could make a better Apology for Proteftants than I am able. I wifli I could more unanfwerably appeal to Fadls and Numbers on this Queftion. Would to God the People of our Communion would lay this Matter to heart, and that there were fewer ungodly, difhoneft, intemperate and per- fidious Proteftants in every Place, and every Day than other ! But when I have admit- ted this Charge, I muft take leave to add, that there are fome fad Truths to be told of Pope- ry even here, which can't be either denied or excufed. Proteftants, however they praftiie, are taught to keep the Commandments of God, and if they break any of them, it is no fault of their Religion : But Papifts break the Commandments of God, and teach Men to do fo, and their doing fo is the fiult of their
Reli^
[ ^5 ]
Religion. Popery is itfelf fubverfive of pra- d:ical Religion, and really teaches thofe things and allows thofe Liberties which naturally tend to and ifTue in all kinds of Senfuality, World- linefs, and Wickednefs. Papifts own one for Head of the Church, who can (they fay) when he pleafes, difpenfe with feveral Commands of Chrift. Bellarmine fiys it may be affirmed in a good Senfe, that Chrifl has given Peter Pow- er, to make that to be Sin which is no Sin, and that which is no Sin, to be Sin/ The C. of 7;t;z/ affirms —That the Church can difpenfe with fome things forbidden about Marriage in the Levitical Law ; and if any queftion this, or fay the contrary, they are accurfed^ ^ and they have accordingly taken upon them to re- verfe many lawful Marriages, and make ince-^ fluous ones lawful : The Pope and the Church can (they fay) abfolve Men from the moft fo-^ lemn Vows, Oaths, and Contrad:s, and can difpenfe above and againfl Law, for this choice
Reafon That the Pope's Tribunal and God's
are but one. ^ The Papifts likewife teach the bad Dod:rine of Venial Sins, /'. e. the Perfon who fo fins is not fo far guilty as that God can in juftice punifh him j he does not deferve one Stripe in Hell for Thoufands and Millions of thefe Tranfgreffions. Nay they go farther ftill, they grant Licenfes to commit any fort of Sins,
^ De Excufatione Barclali, cap. 31, . 8 Seff. 24. Can. 3, .*' Taylor'y Polem. Difco. 342,
Rivet
[ i6 ]
Rhet'ttWs us he faw a Book at Pans, printed in the Year 1500 a^m privilegio, wliere afe taxed at a certain Rate all Ablblutions in the Church of Rome for all forts of Sins ; and Dr. Taylor {-ajh that Pope Innocent the Eighth was either the Author or Enlarger of it. And to what do the Doctrines of Intention, Attri- tion, transferring of Merit, Abfolution, and Purgatory tend, but to licentious Wickednefs. I will conclude this Head with referring you to a Book, entitled, The FraSiical Divinity of Papijis proved dejlrudiive to Chrijiianity and Metis Souls ^ written, by the Venerable Mr. David Clark/on^ fonie time Tutor to Arch- bifliop Tillotjon, and I have heard, at his par- ticular Defirci there you will fee in a Variety of Inflances, and by unquestionable Evidence, that Popery does moil fliamefuUy ftrip God's Commands of all their Authority, and dilarm his Threatnings of ail their Terror. 1 am to add laftly,
4. The Spirit of Popery is tyrannical, domi- neering, and cruel ; Papifts not only make void the Law of God by their Traditions, and break the Commandments of Chrift, and teach Men to do fo, but they impofe their Er- rors and Conceits, and bind them on Men's Confciences, and require an implicit Faith and blind Obedience. You mufl fay you be- lieve whether you do or no, and muil under-
' Rhefs Caftigation of tlie Jcfuit — It is called, Taxa Cahiera JfojhUcec,
Hand
C 17 ]
Hand with their Underftanding, and con- trary to your own, or elfe — What ? — Not that which any reafonable Man would think, and has a Right to exped j not Ar- gument, Reafon, Scripture, and the Repre- fentation of Truth in a fair and convin- cing Light ; but opprobrious Names, folcmn Curfes, a Sentence of Excommunication, and then cruel Ulage, corporal Punilli- ment, and every wholefome Severiiy, /. c, ail Kinds of Perfecution in their turns, "and every Degree of it, againft Reafon and without Shame : Such as Imprifonment, Confilcation of Goods, Torture, Banifli- ment, and at lafl Death by Sword or Fire, or in any inhuman or terrifying way what- ever. Witnefs the Hiftory of feveral Ages and Nations, witnefs your Books of Mar- tyrs, witnefs the Tragedies aded in France and Ireland^ witnefs the Inquifition ftill fubfifling, witnefs what your Fathers told you in their Day j and to confute the falfe Pretence impofed on weak Minds, that Papifts are altered, and that Popery is now become mild and gentle, and Lamb-like, witnefs the poor Proteftants of Saltxbiirgh^ who are driven out of their Country at this very time, only for the fake of their Re- ligion, many of whom your own Eyes have feen, your Hearts pitied, and your Hands relieved. While Papifls are in- vagling and deceiving you they are op- C preffing
[ i8 ]
preffing and perfecuting your Brethren, and a(^tiially doing where they have Power, what, where they have none, they art- fully excufe, or confidently deny. But, Sirs, let it fliarpen your Spirit ever (o much againft this cruel and falfe Rehgion, it is true, unqueftionably true, and beyond all Contradidtion, that the very Spirit of Popery is a domineering, tyrannical, per- fecuting, and antichriftian Spirit.
And thus I have given you a fliort and general View of Popery, and from this Account it appears to be a great Corruption of the Simplicity of the Gofpel. But I hive only touch'd upon thele things, and barely fliewn you the Surface of this cor- rupt Religion ; my Brethren who follow me will enter more deeply into this My- ftery of Iniquity, and carefully reprefent, and fufficiently confute and expofe it.
But I am warranted from this Text to obferve,
2. The Concern the ApoflleexprefTes, left the Corinthians fhould be corrupted from the JimpUcity that is in Chriji : I am, ( fays he ) jealous over you, and I fear lefl your minds fiould be corrupted. Jealoufy is a Mixture of Love and Fear ; by this the Apoftle exprefTcs great Concern for the Good of thefe Chriflians, and great Fear ijnd Apprehenfion of their Danger. He » took
[ ^9 ]
took it to be one great part of his Bufinefs to give them good Advice and faithful Warning : He watch' d for their Jbuls as 07ie who was to give an account. His Jealouiy and Fear made him attend with Dihgence and Care, and ufe proper AppH- cation and fuitable Methods for their Prefervation j from this rehgious Concern arofe this tender and afFedionate Cau- tion.
And that the Apoflle underfiood it to be the Duty of Chriftian Minillers to do the fame in hke Circumftances, may ap- pear from feveral Diredions and Cauti- ons, fuch as that A6is xx. 28, and fol- lowing Verfes, to the Elders of the Church of Ephefus : T'ake heed unto yourfehes, and to all the flock over which the Holy Ghoft hath made you overfeers, to feed the church of God,^ which he hath purchajed with his own blood. For I hiow this, that after my departing fiall grievous wolves enter in among you, not fpari?7g the flock : Alfo of your felves fiall men arife fpeak- ing perverfe things, to draw away difci- pies after them : ''Therefore watch, and re- member that by the fpace of three years I ceafed not to warn every one flight and day with tears. Again, to the Church of Rome he thus writes, Romans the i6th
Chapter, the 17th and i8th Verfes,
Nonjo I befeech you brethren, mark them C 2 which
[ 2° ]
which cai/fe dhijions and offences, contrary to the doBrine which you have learned, and avoid them j for they that are J'uch I'erve not the Lord 'jejiis Chrijl^ but their own belly j and by good words and fair fpecches deceive the hearts of the fmph\ i. e. by flattering and colloguing Words they deceive the plain - hearted and harmlefs, who fufpe6t no Hurt. I beg leave alfo to obferve, that St. Peter was of the fame Mind, as appears from that humble and tender Exhortation in his firfl Epill:le, 5th Chapter, jft, 2d, 3d, and 4th Verfcs. The elders which are atnong you I exhort, who am alfo an elder, and a witnefs of the fifferings of Chrif, and alfo a partaker of the glory that jhall be revealed. Feed the flock of God which is among you, taking the overflight thereofly not by cojiflraint but wil- lingly \ not for fllthy lucre but of a ready mind -, neither as being lords over Gods heritage, but being enflamples to the flock. And when the chiefl Jhepherd Jhall appear, ve fljall receive a crown ofl glory that Ja- deth not away. I cannot pafs over this Paflage without obferving the modeil:, liumble, and condefcending manner in wifich it is deliver'd, fuitably to the Na- ture of the apoftolick Office, which was '^flervice and 7ni?ii/iry, not a fovereignty and domination. But fuch are the confident Pretenfions of the Bilhops of Rotne, that
they
[ 21 ]
they claim the Title of Chrift's Vicars, and the Admin iftration of his Kingdom, by Virtue of a Succeflion from this A-
poille. To which purpofe they tell us
that our blefled Saviour before he left this Earth, delegated his fupreme Authority to St. Peter the Prince of the Apoftles y and St. Peter fixing his See at Pome^ and dying there, bequeathed this Supremacy to his SuccelTors in that Chair to the end of the World : And therefore the Pomifi Bifhop is the Head of the Catholick Church, his Empire the fame with Chrift's, whofe Lieutenant and Delegate he is, and that all the Chriftian World ought to be fub- jed; to him upon pain of Damnation. And as the SuccefTor of St. Peter ^ the Pope is accordingly call'd, his Holinels, the Sove- reign Pontiff, our moft holy Lord the Pope, and fometimes our Lord God the Pope ; and (they fay) all Laws human and divine are lodged in his Breaft, and that it belongs to him to judge all, and to be judged by none. Exorbitant Pride ! horrid Blafphemy ! and wretched Abufe of a moft pious humble Man ! whoie own Account of himfelf is only this, Si- mon Peter ^ a fervant and an apojile of yefus Chriji. Well ! is it not our Duty who are Chriftian Minifters to warn Peo- ple of fuch dangerous Pride, Tyranny, and Blaiphemy as this ? Is not fuch daring In-
fult
[ 22 ]
fult as this upon the Authority of Chrifl to be check'd ? And are not the Corruptions, Errors, and Sins that grow out of this Stock to be expofed and rooted up ? And Ihould not Chriftian People be fed and taught more fnicerely and more faithfully ? If you think fo, I now tell you this is the Delign of this Lecture, and if you judge of it as we do, we hope you will encou- rage it, by attending here once a Week as long as it lafts, and by attending to the things that are fpoken from the Word of God, this being all the Preachers expert from you as the Reward of our Labour.
But I will now enter further into the Reafon of our preaching in this manner a- gainfl Popery, at this particular Jundnre.
I. And I very freely declare, ( and am glad at my Heart that I am able to do it fully and ftrongly ) that it is not from any Apprehenfion that our Rulers favour Pope- ry. This is not the Reafon. We do not fufpedt that Popery has any Encouragement from that Quarter. Papifts meet with no Smiles at Court, wherever elfe they iind them : There was a Time indeed, ( and fome of us have Reafon to remember it) when the Nation had terrifying Apprehen- fions of this Danger. Chai'les the Seco?id, if he had any Religion, was a Papifl : But his Brother, and SuccefTor, abundantly difco-
ver'd
[ 23 ] •
ver'd that Popery was the DarUng of his Heart, and that he was fo fet upon the Re- eftablilhment of it here, as to venture at eve- ry thing. You know that King 'James the Second carried matters fo far as to receive a Nuncio from the Pope, and he fent an Am- baffador to Rotne j in his Reign Popifh Bi- Ihops were confecrated in the Royal Chapel, and the free and open Exercife of the Po- pifh Religion was every where fet up. A firil and fecond Declaration for Liberty of Confcience, againfl Law, and for the fake of Papifts only, then came out j and many Bifhops for petitioning the King to excufe them and their Clergy from reading the lat- ter of thefe, were fent to the Prifon of the ^o^wer J which Event, as confequent upon many other illegal and arbitrary Proceedings, awaken'd the People of England to implore the Prince of Orange to come over and re- Icue the Proteftant Religion and Liberties of England, He came accordingly, by the good Hand of our God upon him, and brought our Salvation with him : And were this a proper time for it, I fhould remind you of the general Joy fpread thro' the Pro- teftant Nations, upon his being at length made and declar'd our King — How Provi- dence carried that immortal Hero thro' a difficult Reign — How he afferted the Caufe
of Truth and Liberty How he humbled
the Power of France ^ form'd a Confederacy
which
[ 24 ] which broke the Scheme of univerfal Em- pire, and left us Men who learned of him how to defend the Liberties, and revenge the Iniuries of Europe. What followed upon the Death of the brave King JVil- liam, who purfued his Scheme in the following Reign, and who eclips'd, at length, the Glory of his SuccefTor, broke the Confederacy, and led us far back into great Danger of Popery and Slavery, you all know. But there was one Pillar of our Happinefs ereded by King William which thofe Managers had not Time to pull down, that was, the Proteftant Suc- ceffion in the illuftrious Houfe of Hano'ver. King George I. fucceeded the dead Qneen in Peace, and foon after he was feated on the Throne, wifely enter'd into Mea- fures to reftify our difordered State, re- pair our totlering Conftitution, ftrengthen the Foundations which had been trea- cheroufly weaken'd, and render thofe means imprad:icable which had been us'd to pave the way for a Popifh Preten- der.
His prefcnt Majefly peaceably fucceeded his Royal Father, inherits his Virtues as well as his Crown, and lives and reigns the Patron of Liberty, the Guardian of our Laws, and the Defender of the Pro- teibant Faith. It is now the great Law
of England And may it be as that of
the
C ^y ]
the Terjidfts and Medes, never to be altered, • — That no Papift is capable of lucceeding to the Imperial Crown of thefe Realms. It is indeed one Artifice of Popery, to try by any Means to make us carelels, or indifferent at lead, what Religion our Prince is of; and fbmething of this Ibrt has of late been hint- ed in that peftilent, malignant Paper, called the Craft/man. — But Engl'tjhmen eafily fee through that Device ; we too well remember our Danger in the Stewarts Reign, to be- lieve this ; we know the Abflirdity and In- confiftency of a Popifh Head to a Proteftant Body, and are abundantly thankful to Al- mighty God for a Proteftant King and Queen, furrounded with a large and lovely Offspring, adorned with Royal and Princely Virtues, and upon whom we look as, under God, the Strength and Glory of Great Britain^ and the whole Proteftant World. But fur- ther,
X. We do not now appear againft Popery, from any Imagination that the Reformation from it has not been unqueftionably proved to be highly realonable and abfblutely necel- fary. The Reformers waited till Error and Impiety came up to their height, and con- tinued in the Romijh Church till fhe was moft w^ofuliy corrupted ; and (as one expref- fes it) till her Wounds ftunk, and became incurable^ and then they departed from the
D Tents
[ i6]
Tents of thofe Men^ that they might not be
con fumed in their Sins. And we not only
approve the Reformation, and think it jufti-
ablc, but we heartily rejoice in it, and bleis
God, who infpired the Reformers with ib
much Zeal and Courage, and gave them luch
good and great Succels. They bore a noble
Teflimony for God, they bravely contended
for the Authority of Chrift, and the Faith
once delivered to the Saints, and finely
pleaded the Caufc of Truth and Liberty, a-
gainft Men isjho loved darknefs rather than
light., becaufe their deeds are evil : Their
Separation from the Romift:) Communion was
unqueftionably jult and neccfTary, and the
Charge of Schifin and Hercfy exhibited a-
gainft them on this account, was a moil un-
juft Reproach, which they were well able
eafily to wipe ofF.
Nor do we forget the noble Stand made by the Clergy and People of England, againfl ■ the return of Popery, in the Reigns I juft now mentioned ; the Reformation was then bravely defended, and this corrupt Religion cffedually cxpoled with mod Iblid Argu- ments, and the greateft Strength of Rcafon, by Men of the firll Rank for Learning, Parts and Furniture. The Names of Chillingworth and Barrow., of IVilliams and Tillotfon^ of Stil- lingfleet., Tat rick, Clagget and Sherlock^ wiio all bore fo confidcrablc a Part, and made 'io
good
[^7]
good a Figure in the Popilli Controverfy, ought always to be mentioned, by all Pro- teftants, with the greateft Honour ; nor are Owen and Clarkfon, and 'Pool and Bax- ter to be overlooked in this Controverly ; they were worthy Men, and behaved well in a critical and dangerous Juncture. We have a great Cloud of WitnefTes before us, for the Proteflant Religion ^ we follow Men of Renown here ; and it is indeed a Matter of fome Wonder, that thofc Men, who fo thoroughly dilabled the Advocates for Po- pery, did not write that Religion quite out of the World ! But it is not in all Cales e- nough, it feems, to refer People to Things done a good while ago ; our Religion has, indeed, been well defended, and with great Learning and Labour ; but particular Occur- rences may happen, that make it exceeding ptoper to review luch a Controverfy as this, fbir us up to imitate the Zeal of our Fa- thers, and examine the Ground we fland " on, for our own fuller Satisfaction, and the Information of the rifmg Generation. And, which brings me to my main Point, fuch I apprehend is the prefent Juncture. Attempts are at this Time made every where about us, by Popiih Zealots, to diieafe and unfet- tle the Minds of Proteftants : We are well informed, that there are great Numbers of Popiih Emifl'aries amongft us, many Mais-
D 1 Houfes
[ ^8]
Houfes in the leveral Parts of this City, and other Places, and great Pains taken to re- concile Proteflants to Popery, take off thofc Prejudices and Horrors they have been wont to conceive againft it, and to abate by de- grees, any Fears of fatal Coniequences, if this Religion Ihould be again eftablillied in England. Popifli Catechifms, printed this very Year, and other Books which we have feen, and ibme of us have in pofTcfTion, are put into People's Hands, full of Craft and of AfTurance; and frcfn Informations are fre- quently fent to many of us, of the great Diligence of the Papifts at this Time, and beyond their ufual Secrecy, to corrupt the meaner People efpecially, and to gain over Numbers to their Side. The juft Charges we lay againft Popery, they roundly deny ; — tell People it is now a quite different Thing than what it was formerly ; and that they, good Men, have laid afide Cruelty and Perlecution, and arc for doing no Dody any Hurt at all, but from pure Motives of Cha- rity and Religion, induced to take unwearied Pains to recover Backfliders to the Fold of Chrift. While Papifts ufe the Subtiky of the Serpent, they would feem to be as harm- lefs as Doves ; and they appear on this fide the Water in Shecps Cloathing, who on the other are fierce as ravenous and devouring Wolves : One while they put on a grave and folemn
Face,
[ ^9]
-Face, and tell People, that Salvation out of their Church is impoflible ; and therefore bcfeech them, for the Sake of their Souls, to embrace their Communion. At ano- ther time, after courteous Behaviour, much civil Diicourfe, great good Manners, and a plain and eafy Account of their great Power and Dexterity in helping People to Heaven, they ftrongly and boldly under- take for the Salvation of fuch as become Converts to them, believing and doing as they appoint and require, faying, ■ — You are fecure of Salvation in our Church ; your Happincfs is undoubted and unqueftionable ; and, my Soul for yours, you Ihall not, and cannot mifcarry,
Thefe confident Undertakers would make People believe, that they can eafily fecure them from all Danger that arifes from hy- norance and Wickednefs; they have Indul- gence and Abfolution ready, and at hand, for all that ; and the Pried, by the high and mighty Power he receives from the ^ojye, and St. T'eter, elpecially at Eajler^ will make every confeillng Sinner, for a Imall Sum, as found and clean as when he came firfl; into the World. If indeed there fliould be any doubting of the Truth of this Re- ligion, or the Power of the Pried and the ^ope, and any Inquiry into and after the facred Scriptures, thofe bleifed Fountains of
Light
[ 3o]
Light and Truth, this is a mofl dangerous Thing, this fliews an heretical Diipofition, and poor Souls are foon frighted out of it, with the dreadful Threatnings of Hell and Damnation. Thus is Popery founded in Ig- norance and VVickedneis, and fupported by Craft and Terror.
Well, Sirs, we mull not lleep while the Enemy fows thefe Tares. Error and Sin mull not fpread their poifonous Roots amongft us unrebuked ! while Papifts are diligent to de- ceive, Proteftanrs fure fliould not be idle. A good Cauie mud not be left to lliift for it- ieif : It becomes us all to take fome Pains, if we do indeed fear, that as the Serpent beguiled Eve thro' his Suhtility, fo thefe Managers Ihould corrupt our People from the Simplicity that is in Chriji. And fure I am, a Plea for Separation from the Church of Rome comes very naturally from our Qiiar- ter : Proteftant DifTenters are exceedingly confident in the Defence of Truth and Li- berty againft all Popilh Domination and Ty- ranny : In this we may engage as a common Cauie, without a Sulpicion of private Intereil or Party Views; and for my Part, I cannot but think the prefent Jundture a loud Call upon us, to lay afide all Differences among ourlclves, if any iiich remain, when the com- mon Enemy of Diflenters, and of all Pro- tcdants, is, I know not with what Views,
making
[ 31 ]
making frefli and vigorous Attempts upon us. Befides : Silence ac iuch a Time as this might turn to our Reproach : We might be lup- polcd wanting in our AfTecStion to the Go- vernment under which we have the Happi- nefs to live, and in our Zeal againll; a Popiih Pretender and his Adherents, if we did not appear with Readinel's and Spirit on the pre- fent Occafion; nor is it a Imall Advantage and Encouragement to us, that we can appear for the Proteftant ReHgion in the mod pub- lick Manner, without Offence to our Ru- lers, and that we are not under the fame In- convenience our Fathers were who pleaded this Caule in the Reigns of former Kings.
And now I have faid what I think may be fufficient to let you into the Reafon and Fir- nels of this Lecture againfl Popery at this Time. I beg Leave to add a Paragraph out of the Preface of the late Reverend Mr. Bennet of Newcaftle, to his Sermons againfl: Popery, — The Words are thefe — " Had *' Popery been an old Herefy, dead and " buried in the Church a thoufand Years ag-o, *' I would not have raked in its Alhes and *' given it a Revival ; but 'tis a living Re- *' ligion, the Religion of a great Part of " Eurofe^ and what has long been driving *' for more Room, endeavouring to extend •'its Branches over diftant Countries, and ** Ipread its Poifon thro' the Nations round
*' about.
[3^1
** about. And who knows not that eve? ** fince our happy Reformation it has been •* waiting for a Return amongll: us, feeking an *' Hole to creep in at ; and even at this Time, *' fbme think, they fee it {landing on tip- ** toes on the other Side the Water, ready *' to make us another Vifit." — This was writ- ten in the Year 17 14 j but, thanks be to God, before that Year concluded Things had quite another Afpedt, the Proteftant Religion (often refcued by Providence) was again preferved by the Proteftant S.uccellion taking Place, to the Joy and Surprize of us all, and to the Glory and Honour of God. O that ever memo- rable Firft of Augtift ! With what Agitation and Tranlport did we hear King George pro- claimed ? With what Gratitude did we then remember King IVilLlam and receive his Lega- cy, and with what Ardour and Piety were our adoring Eyes and Hearts then lifted up unto God? One might have guelTed by the Coun- tenances of thofe that met us, who were dif^ appointed and who preferved.
Well, Sirs, the Corruption we then fear'd, it is the Defign of this Ledlure to oppole ; the BlefTnigs we then received, we are now fetting ourielvcs to defend ; and this we do, becaulc where-ever Popery fets up its Altars, Liberty and Religion arc made a Sacrifice ; as that riles thole muft fill : Popery threatens and gralps at all that's dear to us both as Men
and
[ 33 ]
and Chriflians; no wonder therefore that if any, tho' it be but a diflant Danger of this ap- pear, fiich as we are alarmed, and feize the Op- portunity to prevent its Approach by prudent Endeavours and fervent Prayers to the blef- fed God, whofe Servants we are, and whofe Caiile in this World we believe to be that of Truth and Liberty. This Caufe Proteflant Diffenters humbly plead with God and Man well knowing it is our Interefl and Duty fo to do ; for it is eafy to forefee, if Popery fhould ever return hither, who are like to be its firft, tho* not its only Sacrifice. In tnis Service then let us all agree ; our Aim as far as I know is fingly this, to warn Men of the prelent Growth and Danger of Popery ; to Ihew them that this is juft what it ever was, without any real Difference in either its Principles or its Spirit ; to raife and ani- mate that Zeal againll: it which feems too much abated ; to find out its lurking Places, and root it out of Mens Hearts, and lliew them the Ufe and Value of their Bibles— for the Bible, the Bible, (faid Mr. ChiUingwortb) is the Religion of Proteftants. This Papills conceal ; this they corrupt and adulterate ; to this they add, and from this they criminally take away ; but this Proteftants prize and contend for, as the great Rule of our Faith, the Charter of our Privileges, and the only Ground of our eternal Hopes : With this
E Sword
[• 34 3
Sword of the Spirit, let us contend with Eti» ror and Sin ; from hence let us learn to preach, and pray, and live ; and when we have obtained Mercy from the Lord to be found faithful^ f.nd having ferved God and our Ge-* neratlon according to his Will, fhall be dead and gone, may others rife up, and bear a Teftiraony for God and Chrift, and true Re- ligion, not only as we have done, but much m;>Te abundantly.
FINIS.
In a few. Days will be pubiifiml. In Two Volumes, %io.
FAITH and PRACTICE; reprelentea ini FiltJ*^* four Sermons on the Principal Heads of the Christian Religion i preach'd in Berry-Jhm^ by the Six following Minifters, i/z'z.
I. Watts, D. D. S. Price, D. Neal, M. A. D.Jennings,
J. GuYSE, D. D. J.Hubbard. Publifhed for the Ufe of Families.
Pi Inted for Richard Hett, at the Bihk and Crown \\\ the Poultry^
THE
NOTES
O F T H E
CHURCH
CONSIDERED: I N A
SERMON
On I Tim. iii. 14, 15.
Preached at Salter s- Hall,
January 16, 1734-5. By SAMUEL CHANDLER.
Omnes confitentur, in fola vera Ecclefia efle veram fidem, veram peccatorum remiffionem, veram fpem falutis aeternse. Bellarm. de Not. Ecclef.
LONDON:
Printed for T. Cox, at the Lamb under the Royal- Exchange ; R. F o R D, at the y{ngel ; R. H E T T, at the Bible and Crown-, and J.Gray, at the Crofs-Keys, all in the Poultry, Mdcc xxxv.
[Price Six-pence,]
^A4::£¥v<iti^vH>5
.<H^^?r^
^'ti^'vJ
I TIM. iii. 14, 15.
T'hefe things iDJ^i.^e I unto thee^ hoping to come unto thee jI:QrtIy. But if I tarry long^ that thoit mayejl know hoiv thou oughtefi to behave thy felf in the houfc of God, "which is the church of the living God, the pillar and ground of truth.
» formed,
lediure
i^^ is to reprefent and expofc the
W^ abliirdity, and antichriltian na-
^^^^^^^^^ ture of the corruptions and errors
of the apoftate church of Rofne,
and to confirm and eftabhfli you in the belief
of thofe dodirines of the Reformation, v/hich
have the facred writings, and all tlie valuable
remains of antiquity to fupport them ; that
you may be always upon your guard, againft
the attempts of thofe who lye in wait to feduce
: you from the frmplicity of the Chrifbian faith,
. to enflavc your confciences to the tyrannical
impofitions of impei'ious and cruel deceivers,
and to bring you back to thofe impious idola^
tries, which are a reproach to the Chrifliaii
[2]
name, and contrary to the plainefl: didlates of natural and revealed Religion.
One would really wonder, how fo mon- ftrous a perverfion of Chriflianity could ever take place, and by what kind of arguments and pretences, mankind could be prevailed with to embrace and fubmit to a Scheme, \vhich had they confulted their fenfes or their reafon, or the facred records, they mufl evi- dently have difcovered the falfhood and im- pofture of; Popery being really an impofition upon, and the moft palpable contradiftion to the plainefl teflimony of each of thefe wit- nefles, as will, I doubt not, be fully dcmon- flrated in the courie of the enfuing ledlures.
However, we are far from being ignorant of the devices of Satan on this head. Ecclefiaftical hiflory furniilies us with a variety of caufes, to which this great apoflafy from the Chriftian faith and worfliip hath been owing, Vv"hich well deferve to be diflindily confidcrcd, and reprefented to you. But I fliall only mention that particular one, which is more immediately and dire(ftly to my purpofc, which is the pcrwer and autho- rity of the Church ; or rather, the fuperffition and tyranny of the Billiops and Clergy, who have appropriated the name of the Church to themfelves, and under that venerable characfter have ere(5led themfelves an empire, upon the ruins of primitive Chriflianity, and the civil and religious liberties of mankind.
And as it is but too true, that all the great innovations, as to the Chriflian dodlrine and
worfliip.
f . 3 ]
worlhip, have been introduced by the Bidiops and Clergy, under the liiCrcd character of the Church, and as the pretended authority of the Church is the pillar and ground of the corrup- tions of Popery at this day, *tis neceffary that we hay the axe to the root, and dillindily con- fider thefe two things,
I. What the true notion of a church is. And,
II. What are the pecuHar powers and pri- vileges it is inverted with.
'Tis to the firft of thefe I am confined. The fecond will be treated of diflindtly by a very able hand, with whofe province I ^all as little as poflible intermeddle,
I am then to conlider what the true notion of a church is j or what are the eflential charad:ers of the Chriflian church, by which it may be known and diflinguifhed from all other aflemblies and bodies of men whatfoever. And here the only poffible v/ay of forming a true judgment, is from the Holy Scriptures ; becaufe thele are the moll antient records of Chriftianity, written by the apoftles and apo- ftolical men ; and becauie they are, even our adverfaries being judges, the infallible word of God. Nor will they deny us the liberty of judging concerning the nature of the church by this rule, provided we will allow them thefe two fmall things, i:)iz. that the church B 2 may
may judge for its ccncerning the Icnfe of Scrip- ture, and that the unwritten traditions of the church are of equal authority with the Scriptures thenifelves. And this poffibly we might be v/illing enough to do, if this plain contradi(5li- on was not unfortunately in cur way, 'viz. that the judging by Scripture concerning the notes of the church, and yet allowing the church to judge for us of the fenfe of Scripture, is render- ing it impoifible to form any judgment of either, and fuppoiing that the notes of the church may be underilood, before we kliow v/hat in reality they. arc.
For if the Scriutures are to determine the J.
marks of the church, the Scriptures muft be known and underftood, before we can form any judgment flom them what the marks of the church are. But if the church is to judge for us what is Scripture, and what the fenfe of it, then we muft know what the church is, and what her diifinguilTiing marks are, before we can pretend to judge what the fenfe of Scripture is. The confequence of which is^ that 'tis impoillble to form any judgment of either. Wc-crjinot judge of the marks of the church by the Scripture, becaufe the church is to determine the (cxi^o. of Scripture j nor can we judge of Scripture by the church, becaufe the Scripture is to fettle and determine the marks by which we are to know the church. So that according to this way of arguing, nei- ther the Church nor the Scriptures can have any certain marks to diilinguilh and difcover
them.
f 5] .
them, whereby their church will be of as lit- tle fignification and authority, as they would fain have our Scriptures to be.
And by further confequence, the pretending to prove by Scripture what the marks of the church are, and yet affirming that the church is to judge of the fenfe of Scripture, is fuppo- ling them to be both known before they are underftood, and their authority demonftrated even whilfl it is incapable of being proved.
Once more, if the Scripture be the rule whereby we are to judge of the marks of the church, the authority of Scripture mufl be iii- perior to that of the church ; and if the church is to determine what is Scripture, and to judge of the {enie of it, the authority of the church is fuperior to that of the Scripture ; and con- fequently, they are each of them of fuperior and inferior authority to the other ; they are each of them a rule by which to judge of the other, and yet can neither of them be a rule whereby to form a judgment of either. To thele fhameful abfurdities are the Papifts re- duced, by pretending to prove from Scripture, what are the marks of the church, and yet affiirming, that the church is to judge for ail others what is the fenfe of Scripture. But 'tis no wonder, that they who can be ftupid enough to believe, that a wafer can be changed into the body and blood and foul and Divinity of our Lord Jefus Chrift, fliould be difpofe'd and given up to believe all other abfurdities and. contradidions whatfoever.
But
[6]
But to leave them in poflefTion of this trea- fure, I fliall come more dire6lly to the argu- ment before me, and in profecuting it, ihall endeavour to do thefe two things.
i. To fet before you the Scripture Jiotion of a church, and what are the pecuhar and diilinguifliing marks of it therein laid down. And,
2. To conlider v/hat are the notes or marks which the Papifts give of a church, and fhew you either that they are no marks of the church of Chrift at all ; or if they are, yet that they are notes or characflers which do not belong to the church of Rome.
I. I am to fet before you the Scripture no- tion of a church, and to give you the peculiar and diftinguifliing marks or notes of it, as there laid down. The original word Q.-x.x.Xma^ which we render churchy denotes in general an ailembly of people called or met together, cither upon civil or lacred occalions. Thus the town-clerk of Ephefus tells the Ephefmns^ that ^ the law ivas open^ afid they might detcr^ mine their caiifes in a laivful affembly. Hence the fame word is applied to any number of pcrfons, more or lefs, who embraced the dotllrine of the Gofpcl, as preach'd to them by the Apoftles, and woriliipped God in the name of Jefus Chrift. Thus the firft converts at yeruJaleT7iy who confifted of about 3000
perfons,
* Ads xix. 39.
[7]
pcrfons, ^ are exprefly called the church, be- caufe they were an alTembly or congregation of Chriftians. And when afterwards the Apofliles preach'd the Gofpel in other cities befides 'Jerufakm^ the number of converts in each of thofe places conftituted a diftind: Chriftian church or congregation, each inde- pendent of the other as to all things, their common faith and v/orfliip as CJiriflians only excepted. Thus we read of the church at Antioch^ Corinth, Ephefus, and other places, and of the churches of Galatia and Macedonia^ i. e. the feveral diftind: congregations of Chri- flians in the feveral cities of thofe provinces. Yea when the number of converts in any place did not extend beyond the branches of any one particular houfe or family, thofe converts, though few in number, are alio called a church. Thus we read of the church at Prifcillas houfe, in the houfe of Nyrnphas^ and with Fhikmon. And as all particular churches or congregations of Chriftians where- ever planted, were united in one common faith and worfhip, under Jefus Chrifl their common Lord and head ; as they were con- gregations gathered in his name, and profelling a religion of his appointment j as they were all fubjeds of his kingdom, and governed by one body of laws, hence the whole number of Chriftians, v/herefoever they dv/elt, are alfo denoted by the fame word, church or con- gregation ; becaufc though as to themfelves
they •= Ads ii. 47,
.they were particular independent afTemblies, yet coniider'd in their relation to Chrift, their common head, they were all one body, under his efpecial influence, protection, and govern- ment. In this fenfc St. Paul ufes the word church, when he tells us, *= that God hath put all things under ChriJFsfeet, and gave him to be head ever all things to the churchy wloich is his body. And this is all the fenfes in which the word iixy>^m'z or church is uled in Scripture, except only once, where it feems to denote the place where Chriftians met for worfliip. Whe7i ye come together in the churchy fays St. Paul^ ^ I hear there are divijions among/} you^ which he explains a verfe or two after, "" When ye come together in one place. In other fenfes the word is not ufed in the whole New Tefta- ment.
And I obferve this principally for this reafon, becaufe though the Clergy have oftentimes ap- propriated to themfelvcs the name of the church, exclufive of the Chriftian people, yet they are never once called by this facred name in the holy Scriptures. Yea I find that the Chriilian laity are filled the church by way of diftindion from thofe, who had any particu- lar charge or office in it. Thus when Paul and Barnabas came to Jerufalem, they were received ^ of the Churchy and of the Apojlles and Elders ; and when the famous decree was fent to Antioch, « the Apojlks, Elders and
ivholc
" Eph. i. 22, 23. *■« I Cor. xi. 18.
« Ver. 20, ' Ads xv. 4. ^ Vcr. 22.
[ 9 }'
whole Church fent it by melTengers of their own. From wliich palTages it appears, that the Chriilian laity are properly and truly the Church of Chrift, in the Scripture fenfe of the wordi and that neither Apoftles, nor Bilhops, nor Elders are any otherwife to be coniider'd, or own'd as the church, than as they are united with the body of Chriftians in the fame common faith^ profeffion and hope.
And this Bellarmine is fo very fenfible of, that though he produces the words of my Text, 'The church the pillar and ground of truth, gs a proof that the Clergy in a general Council- cannot efrj yet he doth it, not by allerting that the word church fignihes the Clergy or Bilhops, but that the whole au- thority of the Church or Chriflian people'' txi^s formally only in the Prelates, even as the light of the whole body is formally in the head ; the good Cardinal taking it for granted that all the Chriftian people are ftark blind, iand thence fl;irewdly inferring that they are obliged ,to, jfee with his, and his brethren^ eyes.
But as 'tis oi;ie part of the charadter of a good Proteftant not to renounce the teflimony of his fenfes, nor to trufl to other perfons eyefight whilft he has eyes of his own, fo we can evidently difcern that this, and many othec- ■ ^ C fach
* * Tota auitoritas ecclefiiE formaliter non eft nifi in prslatis, ficut vifus totius corporis formaliter eft tantum in capite. 1. 2. c. 2.
[ 10 ]
fuch Texts prove nothing about the Clergy's infallibihty ; but that if the church is declar'd by St. Paul to be the pillar and ground of truth, this refers to the body of Chriltians profefling, maintaining, and holding forth the true faith of Chrift, and not to their Bifhops and Paftors in contradidion to tliem. Though I think the more probable interpretation is, that the pillar and ground of truth relates to timothy himfelf and not to the church. The direction to Ti- mothy was how to behave himfelf in the houfe of God, and the advice which the Apoftle gives him was fuitable to this reprefentation of the church, 'viz, he v/as to behave as one who was a pillar in ov foundation of that houfe ; which 'Timothy properly was, as an EvangeHjfl and Prophet, and one who received his inflru^li- ons immediately from an infpired Apoftle, and was himfelf favour'd with fome extraor- dinary gifts of the holy Spirit. And what con- firms this fenfe is, that St. Paul^ ' ipeaking of fames and John and Peter, fays, they feemed to be pillars. And indeed this charafter of pillars is frequently apphed by the primitive writers to the Apoftles, as I could eafily fhew, were it not foreign to the prefent purpofe.
But not to iniift on this, you plainly fee from what I have faid, that according to Scrips ture, every particular congregation of Chrifti-* ans is a diftind: and proper church j and that the catholick or univerfal church confifts of all
the
' Gal. ii. 9»
[ " ]
the ieveral congregations of Chiiflians througli- out the world, who all together conftitute that one body, of which Chrift is the proper head and governor ; and that therefore the Clergy's afluming and appropriating this name to them- felves, is an ufurpation of that honour and privilege which Chrift hath confcrr'd on you ; on you, fellow Proteftants, wdiom he hath -pur chafed with his blood y in whom ye are a chofen gene rat ion ^ a 7'oyal priejihood, an holy nation^ and a peculiar people j that true church of the li'Ding God^ built upon the foimdation of the Apo/lles and Prophets^ y^A"^-^ Chriji himfelf being the chief corner Jione. And this is
I. One elTential and unalterable mark or note of a Chriftian church or congregation ; ^7*2;. the conftant and firm adherence of all the members of it to Jefus Chriil, as the com- mon Head and Lord and Saviour of Chriflians, and the iiibmitting themfelves wholly and in- tirely to his influence and dired.ion ; even as the members of a natural body are guided and acSled by its natural head. For we hei7ig 7nany are one body in Chrift^ and God hath given him ^ to be head onjer nil things to the churchy which is his body J the fullnejs of hi?n who filleth all in all.
And this I rather obferve, becaufe Bellar^ mine thu§ defines the church ; ' T^hat 'tis an af-
C 2 femhly
'^ Eph. i, 22, 23.
' Ecclefiam veram efle ccetiim Jiomiimm ejufdenx Chriftians fidei profelllone— colligatum. Tub regiminele- gitlmorum paftorum, ac pr?eclpue unius Chrifti ia terrii Vicarii, Romani pontificis. Tom. 2. c. 2.
[ ^2 ]
Jmbly cf men^ p^ofelJing the fame Cbrijiian faith, luider the go'^oertiment of lavjfid pajiors^ and particularly the Roman Fontif\ the only Vicar of Chriji upon earth. But could the Cardinal imagine, that this would be taken for granted without proof ? Or that any one, who liad ever read th«i; New Teflament, would pre- fer the Pope, who is never once mentioned in it, to the Son of God himfelf, who is cxprefly declared to be the church's liead ?
No: The vicarious power of the Roman Pon^ tiff is a thing abfolutely unknown to the Sacred Writings. 'Tis a ficrilegious ufurpation of that fupreme authority with which God the Father hath invefted his only Son, to whom only our fubmiffion is due in the great con-. cern of religion, and eternal falvation, in op- pofition to the claims of all others, who would exclude him from the government of his church, or fliare with him in his legiflative power. Neither he ye called maJlers,/or one is xoiir mafier, even Ckrijl^ "" are the words of our Lord himfelf to his difciples. And St. Paul tells the EphefianSy " that God had raifed Chriji from the dead, and ft him at his own
right hand, — and hath put all things under
his feet, and ga've him to be head over all things to the church : Head, as Governor and Lord, to appoint the laws of his fpiritual kingdom, the do6trines his people are to believe, the form of worfliip they are to obferve, and the
terms
^ AI;itth. xxiii, 10. ^ j:ph. i. 20, 22.
[ 13 ]
terms of communion and Cliriftkn falvation,' by which all the members of his church are to be finally and eternally determined.
And as he fent out his Apoftles, in his name, and as his witneffes, and under the con- dud of his infallible Spirit, to preach his re- hgion in the world, their teflimony is the teftimony of Chrift, and to receive their gof. pel and doctrine, is to receive and fubmit to Chrift himfelf, as head and legiflator in (he church. He that receiveth you^ i. e. you my apoftles, receive th me, ° fays our bleffed Lord. Hence the converts at ^eriijalem, who were the firil Chriftian church that was ever planted, are defcribed as continuiiig Jledfajily in the apo-^ files doBrine and fellowjhip. p
Now as we have no full and certain account of the dodlrines taught by Chrifl and his apo- files, but from the records of the New Tefta- ment, and as thefe contain the whole revela- tion of the gofpel, all that we are to believe and prad:ife as Chriftians : 'Tis an undeniable confequence, that we can no otherwife demon- ftrate our fubjeftion and fidelity to Chrift, as Lord and Law-giver in his church, than by Gur care in acquainting ourfelves with the Sa- cred Records of Truth, and religiouHy ad- hering to them as the only rule and ftrndard of our faith and worfhip, as God fhail enabie us to underftand them j in oppoficion to the claims of interefted men to interpret them for
us; - " Matthc X. 40, P Acb ii. 4?.
[ ^+ r
us, and to all traditionary dodlrines and prac- tices enforced and recommended as of equal authority with them. For to argue as the Papifts do about the church : Proteftants and Papifls agree, that the Scriptures are the infal- lible word of God j but they do not both agree that traditions are of equal authority with the word of God, or a fure dire(ftion in all matters relating to confcience and eternal falvation. And of confequence it muft be much fafer to confult, and govern our faith and pradice by that rule, which is allowed on both fides to be infallible and divine, than by that which on one fide is affirmed to be falli- ble, human, fuperftitious and erroneous.
But I need not fuch kind of arguments as thefe. You are Chriftians, the difciples of the Lord Jefus Chrift ; and his authority, I know, you muft allow tQ be facred and con- cluiive. Hear then the command of the Son of God. 'J Search the Scriptures^ faith he to the Jews, for in thc?n ye think ye have eternal life^ and they are they which tefiify of me -^ and good reafon there was for this command, becaufe an infpired apoflle tells us. All Scripture ii profitable for doBrine^ for reproof for corredti^ on, for ijiftruBion in righteou/hfs, and arc able to tnake us wife unto falvation, thro faith iji Chrift Jefus. ' The letters of the feveral apo- files are almoft all of them written to the churches, and intended for their perufal and edification. And St. Paul expreily commands
tliQ
1 John V, 39. ' 2 Tim. iii. 15, 16,
[ 15 ]
the "theffalontam, ^ Stcmdfaft brethren, mid hoU the traditions which ye have been taught, whe- ther by word or our Epistle. And that none might be ignorant of the contents of his epiftle, he tells the Thejjdlonians, ^ I charge you by the Lord, that this epijile be read unto all the brethren. And the ColoJJians, ** When this epiftie^is read amongfi you, cdufe that ti be read alfo in the church of the Laodiceans^ and that ye likewife read the epijile from LaO" dicea. So that the writings of the New Te- ftament were intended, fellow Chriftians, for your perufal, and without being acquainted with them, you can never continue in that doctrine of Chrift and his apoftles, the adhering to which is an effential note of the Chriflian church. I will only add further on this head.
That as far as men depart from this doctrine of Chrift and his apoftles, fo far they ceafe to be members of the church of Chrift, and are to be marked and avoided by all the faithful. Thus St. Faul advifes Timothy, T^hefe things teach and exhort, . If any man teach otherwije-, and confent not to wholfome words, even the words of our Lord fefus Chrift, and to the do5trine which
is according to godlinefs from fuch withdraw
thyjelf^ Yea, the apoftle goes yet farther, and pronounceth a feverer cenfure on thole who perverted or altered the dod:rine and go- fpel which he preached. Inhere are, fays he^ Jome that trouble you ^ a?id would pervert the go-
jpel
» 2 ThefT. ii. 15. » i Theff. v. 27.
I C9I. iv, 16, . ;; J Eph, vi. 3-5,
[ i6]
fpel of Chrijl. But thd we^ or an angel from heaven, preach any other go/pel unto you, than that which we have preached unto you, let him he accurfed. As we faid before, jo Jay I now iigai?z. If any man preach any other gofpel unto, yoUy than that ye have received, let him be ac^ curfedJ But thus much as to the firft Scrip- ture mark of the Chriftian Church. I fhall mention but one more, and that is
2. The mutual and firm union of thofe, who profefs the dodirines of Chrift and his a- poflles, in the pracftice of univerfal virtue, and efpecially, by the exercife of fervent charity an^d love; fince nothing is more evident, than that the difciples of Chrift are to be diftinguiih-* ed as much by the holinefs of their lives, as the purity of their faith ; and becaufe the love of the brethren is made one of the diftinguilh- ing marks of a true Chriftian by our Saviour himfl'lf. A new commandment I give unto you ^ that ye love one another ; as I Jyave loved you^ that ye alfo love one a7iother. By this jhall all men, know, that ye are my difciples, if ye have Iqvc to one atwther, ^ ■'-,
'Tis, I confefs, difficult to judge of inward principles and difpofitions; and thofe who as to outward appearance may profefs the true faith, and wear the form ofgodli?ie/s, may yet be fame of them infincere in the fight ®f God, and no genuine membei's of the church of Chrift ; and men, who can judge only according to outward appearances, may be deceived in the
judgr^ient
y Gal. i. 7, 8, 9. f John xiii. 34, 35.
[ 17 ]
i'udgment of charity v/hich they pafs on them^ However, we have one iure rule to go by, and may certainly conclude who are not of the church of Chrift; ^jiz. thofe who openly and avowedly pervert and corrupt the fimpUcity of the Chriflian Faith, by teaching doctrines ab- folutely fubverfive of the nature and defign of it ; and v/ho habitually difhonour the dc(^lrine of godlinefs, by the allowed immoralities of a wicked life. ()r if thou knoweft, Chriflian^ any focieties of men calling themfelves by the Chriftian name, v/ho have put off bowels of compaffions, kindnefs, humblenefs of mind, meeknefs, long-fufFering, charity and love j and who, in (lead of prad:iling thefe virtues, excommunicate and damn, malign and revile, and by methods of iniquity and blood, tor- ture and perfecute and deftroy others, for their adherence to the original records of Chrifliani- ty, and the purity of the Chriflian Faith and Worfliipj thou may'll liifely pronounce them to be cut off from Chrill:, to be of the Syna- gogue of Satan, and to be actuated by that W'ifdom, which is earthly^ fetifual, and devi- lijl.\ James iii. 14, 15.
Having thus confidered the notes which the Scriptures give us of the church of Chrift, I now proceed to confider thofe which are laid down by Popifli writers; tho' I think fuch an enquiry is perfed:ly needlefs, confidering the account they give of the church and the mem- bers of it. For as Cardinal Bellarmme makes it a mark of the church that they fubmit to the
D Rcma?i
C i8 ]
^oman PontifT, and exprefldy allows the moil: notorious finners and fecret infidels to be mem- bers of it, io they profefs to believe as the church doth, and communicate in her facra- ments, what need we any notes to difcover the church ? The church ol Rome is well known, and the nations that adhere to her communi- on ; and all the Cardinal's marks can't make her more notorious than flie is already j and if the church of Chrift and the church of Rome is the fame thing, and this is to be taken for granted as a firft principle, 'tis as ridiculous to give marks of the chinch, as it would be of the city of Rome itfelf, or of any other well known city or country in the world. But to pafs by this, and other things of the like na- ture, let us examine the Cardinal's notes par- ticularly.
Note I.
The firft, according to the Cardinal, is, the very name of the Catholick Church. "^ But I think this is dircd: nonfenfe; becaufe the ca- tholick church is nothing but the colledtion of all true Cliriliians and particular churches thro' the world. And therefore to anfwcr any per- fon enquiring, w^hich, amongil: all who bear the Chriflian name, is the true church? I fay to anfwer him, that it is that which hath the name of Catholick, is either to fay that the true church is the collecffion of all the tme churches in the world, which is to fay nothing
to
*, Ipfum catholicae ecclefiae nomcn.
[ 19]
to the purpofe, becaufe it is no anfwer to the quefllon ; or, that it is fome particular church that alTumes the name of catholick to iticlf j which is to lay worle than nothing, becaufe 'tis -to affirm that it is a particular iiniverfaL And this contradidion the name of 'Roman Catholick really implies j becaufe 'tis laying that the par- ticular church or congregation of perfons cal- led Chriftians in Rome is the univerfal church, /. e. all the particular churches of Chrift throughout the world.
Befides, what can bare names prove, which men may take or refufe at pleallire, with rea- fon or without it ? Hereticks themfelves have, as the Cardinal allows, alTumed this name ; and if the bare affuming of it proves any tlimg, they have as much a right to it as the Papifcs.
Farther, there was a time wlien the word -catholick could not belong to Rome, but did ^a<5tually belong to the converts of another city, .'viz. to thofe o^ ye f-iijalem-, becaufe there were once no Chriftians but what were in that place, the gofpel having been firft publillied there , and therefore the word catholick can be no proof that the church of Rome is the only tme church, becauie the catholick church exifted before there was any Chriftian church in Rome at all. Or if by catholick church be meant, a church that holds that dodrrine which is com- mon to all Chriftian churches, then any church which holds that dodlrine is as much the catho- lick church as the church of Rome, and there- ibre the mere name can be no diftinguiil^ing mark of that church.
D 2 N o T s
[ 20 ]
Note II.
The Cardinal's fecond note is Antiquity^ be- caufe, as he fays, the true church is older than the falfe one, as God ivas before the devil. But to this it may be anfv/ered, that bare antiquity is no certain, evidence of tmth, becaufe there arc manv errors and falflioods which can boafl of antiquity earher than Chriftianity itfelf. Thus judaifm^ which is now mere fuperftiti- on, was older than the gofpel, and idolatry older than both.
And with refpe<5t to the Chriftian church, we know that there were errors in it even in the apoftolick age, which can never change their nature, or be transformed into truth, becaufe of their plea of antiquity. For in fiance : the worfliipping of angels was introduced during the minillry of St. Paul himfelf, and yet it mull be allow'd to be fuperflition and idolatry. For St. Paul himfelf exprefsly condemns it as fuch : Let no man beguile you of your reward in a ijohmtary humility, and worlhipping of an- gels, vainly puffed up in his fefily mind, and not holding the head-,^ and by conlequence the church of Rome, which maintains and pradi- fes this old angel worfhip, doth not hold the head, but hath cut herfelf off from the unity oi the Chriftian church, notwithftanding the antiquity of this fuperftition,
How-
'^ Col, ii. i8, 19.
[ 21 ]
However antiquity may be allowed to be in feme fenfe a mark or note of the Chriftian church, viz. when any Ibciety of Chriftians hold the true faith of Chrift and his apoflles, which was at firll deHvered to the faints ; and this is Bellarmines fixth note, viz. an agree- ment in doBrine with the ancient churchy or with that doBrine which the apojiles delivered. And as this note is the fame in the main with the fecondj I fhali confider it here. Now as there is no way of underftanding the apoflles dodtrine fo certainly as from their writings, which are allowed even by our adverfaries to be the oldeft records of Chriflianity, this there- fore is the only true antiquity to which as Chri- ftians we are to appeal. And we are content that the controverfy between us and the Papifts fhall be decided by this ancient and infallible rule. But they, confcious to themfelves, that there is nothing in this antiquity to favour their peculiar doctrines and pradices, decline the tri- al by this facred judge, and fly to fathers, coun- cils and traditions, all of them later than the writers of the facred records, and v/ill not fuf- fer the laity to read them, left they fliould difcern their grofs abufes and corniptions of Chriflianity. However, to you my brethren I appeal ; and now call upon you to judge in the fear of God, on which fide genuine antiquity lies. As Proteftants then,
I. We renounce all dependance on the Pope of Rome J and acknowledge one Lord, one Lawgiver in the Chriflian church, viz. the
Lord
[ 22 ]
Lordjefus Chrift; and the reafon is, not only becaufe there is not one word about the Pope and his headfliip in the New Tcftament, but becaufe Chrilt himfelf fays. One is your majier even Chriji y" and becaufe St. Paul fays, ^here is but one Lord, and one faith \ and that the whole family in heaven and earth is 7ia?ned of the Lord fefus Chrift.^
2. As Proteftants we affinn that faints and angels are not mediators in heaven for us, and that Chrill Jcfus is our fole mediator and advo- cate. And here we have apoflohck antiquity to fiipport us. Far St. Paul exprefsly fays, that there is but one Cody and o?ie Mediator be- tween God and many the man Chrifi fefus,"
3 . As Proteflants we affirm, that angels and faints have no claim to veneration and worlhip. Here St. Paul is on our fide, who condemns it as fuperftition and v/ill-woriliip, in the place before cited j and one greater than St. Paul^ even Chrifi: himfelf, whofe dodrine it is, T'bou Jhalt worJl:ip the Lord thy Gody and hi?n only Jhalt thou ferve,^ Add to this, that angels
themfelves have condemned tliis worfliip. Thus when St. fohn fell down to worfbip before the angel's feet, the angel faid to him, ^ee thou do it noty for I am thy fellow-Jervant, JVorJlAp God.^
4. As Proteflants we affirm, that in the facra- ment of the Lord's fupper there remains bread and wine aftci' the confecratiou, and that tliey are
not
*= Eph. iv. 5. " iii. 15. ^ i Tim. ii. 5.
! ^ Matth. iv. 10, ^ Rev. xxii. g.
[23 ]
not tranfubftantiated into the body and blood of Chrilt. Here alio, befides the impiety, abfur- dity, and contradidion of the dodlrine of tranfubftantiation, genuine antiquity is evident- ly on our iide. For St. Paul exprelly calls that which we acftuaily eat and drink in the lacra- ment, bread and wine. As often as ye eat this breads and drink this cup^ ye do jhew the Lord's death till he come)"
5. As Proteftants we affirm that Chriftians have an equal right to the wine as to the bread in the Eucharift. For thus fays St. Faul to the Corinthians^ As often as ye eat this breads Ki 7rivy]% and dri?jk this cupy yedoJJjew the Lord's death till he come}
6. As Proteftants we affirm that the Eucha- rift is only a memorial of Chrift's death, and not a propitiatory facrifice either for the living or dead. Let Chrift and his apcftle determine. Do this, fiys Chrift, i?i remembrafice of me}- And that all Chriftians were to receive the ele- ments with this view oiily, St. Faul affures the Corinthians ^ from Chrift himfelf. And the author to the Hebrews tells us, that by 07te of err- ing Chriji hath for ever perfeBcd thcje who are
fanSiifed ; and that becaule there is retnijjion of fins under the new covenant, there is no more of- fering for /in. "^
7. As Proteftants we renounce the dcd:rinc of Purgatory, and affirm that the fiiture ftate is no ftate of probation, but a ftate in which
men
^ I Cor, xi. 26. ' Ibid. *= Luke xxii. 19.
^ I Cor, xi, 24. ^ Hcb. x. 14-1S.
[ 24 ]
men are unalterably determined for happincfs or mifery. And here we have fcripture anti- quity clearly on our fide. Thus the wife man, Ipeaking of death, fays, I'hen the duft fiall re^ turn to the earth as it was^ and the Jpirit jhall return to God who gave it^^ without any inti- mation of flopping at Purgatory by the way. And St. P^z^/ affirms, that at the judgment-feat of Chrifl every one jhall receive the things done in the body, according to that he hath done, whe- ther it be good or bad;" the necelfary con- fequence of which is, that there can be no Purgatory antecedent to the general judgment to cleanfe away mens guilt j for then they could not receive at the judgment according to the deeds done in their bodies.
8. As Proteftants we affirm, that the wor- fhip of God ought to be performed in a lan- guage which all men underfland. And here we have not only the plain reafon of the thinjy with us, but apoftolick antiquity too. For St. Paul tells the Corinthians, If I /peak with tongues, i. e. in fuch a language as thofe I fpeak to can't underfland, what Jhall I profit you? And hereupon he gives this command : Let all things be done to edifying, p
And finally, as Proteftants we affirm that all Chriflians have a right to fearch the fcrip- tures, and make the befl ufe of them that they can. And here alfo we have the authority of Chrift, Search the fcripture. And of St. Faul^
Let
'■• Ecclef. xii. 7. ^2 Cor. v. 10.
f I Cor. xiii. 6—26.
[ 25 ]
Let the word of Chriji dwell richly in you in all wijdom^ teaching and admonijlnng one aiiother in pfahns and hymns^ and fpiritual Jo?igs. "^ Which command would be impoffible, if they had not the word of Chriil:, and the Scriptures of truth to read and confuh for themfelves.
Now if thefe Proteflant doctrines are as old as Chrift and his apoflles, and were taught by t]iem, as we fee plainly they were, it is evi- dent that as Protefiants we have the fand:ion of the mofc venerable antiquity on our fide, and this note of the true church of Chrift be- longing to us, in its fulleft perfection. When therefore the Papifts fcornfully cry out, and ask us : Where was your Church before Luther and Calvin ? The anfwer is obvious : That the docflrine of our church was in the writings of the infpired apoftles, where theirs is never to be found ; 'twas the lame as was taught by Chrift himfelf, v/hom they have forfaken, and whofe faith they have corrupted. And as to the profefTors of our dodrines, they were to be found amongft thofe martyrs and confeftbrs, whofe blood their church hath cruelly ipilt ; who had from their Bifliops and Clergy, and Monks, like the antient worthies, the trial of cruel mockings and fcourgings and bonds and ifn- frifomnent^ who were Jio?ied , fawn afundcr^ Jlai?i with the Jword, wanderi?ig about ^ thro' their perfidioufnefs and cruelty, bei??g deftitute, aJfliBed, and tormented^ of whom the world was not worthy, wandering in defarts and in moun-
E tains^
^ Col, iii. i6.
[ 26 ]
tains y and in dens and caves of the earth. We willingly acknowledge thefe were our prede- cefTors, even thefe perfecuted difciples of the crucified Jefus, who protefled again ft the abo- minations of their church, and were put to death by them for the teftimony of Jefus.
But now what genuine antiquity have the Papifts to boail oi in vindication of their do(ftrine and v^^orfhip ? I confefs that they have antiquity for many things older than the reli- gion of Chrifl and his apoflles : They have all the idolatrous nations of the earth, and the falfe prophets and deceivers amongfl the fews, wholly on their fide, by whofe authority and examples they may (if they pleafe) vindicate their own idolatries : They have the Egyptiaji men-eaters, Antiochns Epiphanes^ Nero, Do- mitian^ and other monflcrs of mankind^ who went before them in the meafures of per- lecution, cruelty and blood : Yea, they have the example of one more antient than all of thefe, that we will allow them to glory in, even his, who, as our bleffed Saviour tells us/ ivas •a murderer from the beginning.
Other genuine antiquity they have none to plead. Many of their dodirines were unknown to, or abhorred by the primitive church, and are mere novelties and innovations, that were originally introduced by fuperflition, and then maintained by cruelty and blood.
The fupremacy of the Pope, and his title of Univerfal Bifhop, was firfl confirmed by a
murderer,
' John viii. 44.
f 27 ]
murdei-er, even by P hoc as to Pope Bom/acelll, who perfuaded Phocas to ordain, that the church of Rome fliould be the head of all churches, and that the Bifliop of it Ihould be called, Oecumenical or UniverJ'al Bijhop. This was above 600 years after Chrift. And tho' Bellarmine denies that this title was then firfl given the Pope, yet nothing is more evident than that the Popes before this did not alTume it as a title belonging to their See. For G^^cgory the Great, who was the immediate predecefTor of Boniface except one in the See of Rojne, rejedted this title of Univerfal Bifl:iop with ab- horrence, and tells Mauritius the Emperor in a letter to him, ' that it was * a blaJphe?nous title ^ and that no one of the Roman Pontiffs ever ajjumed Jo fmgular a one. And in his letter to yohn^ Biihop of Conl}a?2tinople^ " he fays to him : JVhat wilt thou Jay to Chrijl^ the head oj the univerjal churchy in the day oj^ judg- ment ^ who thus endeavour eji to fubjeSi his me?n- bers to thy Jef by this title of U?iiverfalf IVho^ I ask theCy do/i thou imitate in this but the T)eviP: And in his letter to Conjianiina tlie Emprcfs, ^ he lays. His pride in ajjiuni?ig this
E 2 " title
" L. 4. Ind. 13. p. 137.
* Abfit a cordibus Chriftianorum nomen illud blafphe- mis, in quo omnium facerdotum honor adirr.itur, dum 'ab uno fibi dementer arrogatur. Certe pro Bcati Petri, Apoftolorum principis, honore, per venerandam Ciiaicedo- nenfem Synoiium, Romano Pontifici oblatum eit. Sed nullus eorum unquam hoc fingularitatis nomen aflumpfit,
" Id. Ibid. Epift. 38. ^ Ep. 34.
[ 28 ]
title, fheisjd the tunes of cmtichrijl ivere at hand.
Again, the intcrceffion of Saints and Angels is a dodtrine of which there is not the leaft intimation in the writings of the two firll Centuries, and therefore it wants the note of genuine antiquity; though it mufl be allowed to have been introduced in the very next Cen- tury following ; Origen and Cyprian expreflly favouring this fuperflition.
As to the worfliip of Saints and Angels, this is flill of a much later date, efpecially as a ftanding generally received dodtrine of the church. For though Athanafius was for worfliipping Saints, yet Cyril who lived in the next Century fays, >' We neither call the holy Martyrs Gods, nor are li'e iifed to nji'crjl^ip them. St. Aiifiin affirms, that neither Saints 7ior An- gels will be worflnpped. And even as low down as Gregory, in the 7th Century, he tells us, '^ that Angels refiifed to be worjhipped Jince the ap- pearance of Chrif.
As to the worfliip of images, though fuper- ilition had brought them in in the third Centur}^ and though as Platina tells us, rhey were in the church of Rome in the fourtli, yet Pope Gregory before-mentioned, expreflly condemns the worfliip of them, in his letter to Sercnus Bifliop oi Mar /ei lies.'' Yea in the 8th Century tlie worfliip of images was condemned by a
Council
> Cont. Jul, p. 203. Ed. Spanhem.
'■'■ 'i\ z- P- 20. ^ T. 3. 1.7. Ep. III.
C 29]
Council at Cotijiantiiiopk'm the Year y^^^ con- fifling of 338 Bifhops. Nor was it till above 30 years after this, that this idolatry was efta- bliflied in the Chriftian Church by the fecond Council of Nice in the Year 788, by the intrigues of the Legats of Rome^ and under the influence of Irene the Emprefs.
As to the dodrine of Tranliibftantiation, it doth not appear to have been fo much as broached till the 8 th Century, when it was fo far from being received as the doctrine of the church, that it was warmly oppofed by the moft learned men of that age, and cenfured as an innovation. The name itfelf was no older than the twelfth Century, nor the dodrine ever decreed or eflablilhed by any general council, till the council of T^rei^t in the Year
And as the facrifice of the Mafs depends on that of Tranfubftantiation, it muft be as novel a dodirine as that ; nor is any thing more cer- tain than that the beft writers for many Cen- turies make the death of Chriil on the crofs, the only propitiatory facrifice for fin.
As to the communion in one kind only for the laity, this was never introduced till the twelfth Century ; and the Council o^CoJiflancey ^ though they decree the communion for the laity to be received only in the fpecies of bread, yet in this decree they own, that Chrifi: infti- tuted the Sacrament in both kinds, and that in the primitive church this Sacrament was re- ceived
^ L'Enf. Vol. I, p. 386,
t 3° ]
ceived in both kinds by believers ; thus Impu- dently did they obtrude their own decree on the world, in oppofition to the acknowledged appointment of Chrifl, and the pra6tice of the primitive Church. And yet the Papifts have the face to boaft of antiquity !
As to Purgatory, there is not the leafl: men- tion of it in the two firft Centuries, and the notion was firft introduced by Origcn in the third, or rather towards the beginning of the fourth ; though Bellannine himfelf acknow- ledges, ^ that Origen^ Purgatory was very diffe- rent from that of the Popifli church, and de- rived from the Flatonick philoibphy. And therefore as Origen^ Purgatory is too late an invention to have the fandiion of true antiqui- ty, much more is the Popifh Purgatory too late, which though it takes its rife from Origens is quite different from it.
As to the worfhip of God In an unknown language, this is not only condemned in the mofl exprefs manner by St. Paul^ as hath been before obferved, but is contrary to the practice of the Eaflern and Weflern churches, for many hundred years ; when the Latin and Gj'eek were as much vulgar or common languages, as any modern languages %vhatfoever. Pope John VIII in the 9th Century, "^ though he at firfl cenfured tlie Slammatis for celebrating Mafs in their own tons^ue, and commanded them to do fo no more, yet upon better mfor- mation he wrote to their King a letter, in
which
'' T. 2. 1. I. c. 2. '- Coun. of Trent, p. 587.
[ 31 ]
which he tells him, that it was not contrary to faith and found dodlrine to fay Mafs and Prayers in their own tongue, and therefore permitted the Gofpei to be read and Prayers faid in the Sla- vonian language. Nor was it till 200 years after, that Pope Gregor-y Vll forbid the cele- bration of divine offices in this way, command-^ jng the Prince of that nation to oppole the people herein with all his forces 3 which gave occaiion to numberlefs cruelties and (laughters.
And finally as to the ufe of the Scriptures ; that they were univerfally allowed to Chiiftians for their perufal, is evident from their being tranllated into fo many languages, and from the moft exprefs teflimony of the beft writers, during the firft twelve hundred years and more after Chrift. Nor could there be any other end of prohibiting them, than tO" retain the people in profound ignorance, and. keep them in a quiet fubjecflion to the irrational, unfcrip- tural and antichriftian inventions and fuperfti- tions of the Pr lefts.
By this account you fee that there is no comparifon between the antiquity of the Pro- teftant and Popifli doctrines ; and that the true; genuine antiquity is on our fide ; and that their diftinguifhing tenets and prad:ices are mere no- velties and innovations that have neither the- teftimony of Scripture, nor the primitive wri- ters of Chriftianity ta defend and fupport them.
Note
[ 32 ]
Note III.
The Cardinal's third note is, a perpetual and uninterrupted duration. But this is no diftin- guilTiing note of the true church, becaufe Ido- latry and Paganifm may lay a better claim to this note than the Church of Rome^ which ieems to have began from the firft ages after the flood, and continues to this very day amongft many nations of the world.
Befides, as the Cardinal allows in his iixth note, that confent in doctrine with the antient apoftolick church is another note of the church, it follows that where this doctrine is departed from, there can be no true church of Chrift, even thougli there may remain the Chriilian name, and fome external profeffion of Chri- ftianity. And as it hath been fliewn that the church of Rome is Icandaloufly departed from the apoilolick dodirine, ilie wants the beft note that can be given of her being the church of Chnft.
And t'lo' rhere is reafon to think that there will always be a tme church of Chrift on earth, yet this doth not depend on any parti- cular churches uninterrupted duration : For particular cliurches may grow corrupt and utterly ceafe, as was the cafe of the feveii churches in ylfia^ mentioned in the Revelations, and yet the true faith and church be flill pre- ferved amongft others. And, of confequenee, the continued duration of the church of Rome,
[33 1
as a body of Men calling tbemfelves by the Chriftian name, is no proof that the faith of Chrift is not perverted and corrupted by hcr^ nor of confequcnce that Ihe is the true church,
N o T E I\^.
The next note is ^be amplitude of the churchy or the multitude and 'variety of belie'^cers in it ; becaule the catholick church, as the Cardinal obferves, muft embrace all nations, and kinds of men. But if this be a good note, I am fare the church of Rome can't be the true church ; becaufe it is not catholick in this refped:, there being but few nations in the world compara- tively, who embrace her communion. The Pagans and Mahometans are vaftly fuperior in numberto the Papifts; andifthe different deno- minations of Chriflians, fuch as Proteflants, Grecians, Armenians, and others that may be named, are added together, who renounce her communion, the multitude will be much lar- ger than the church of Rome can boaft of. ■ Befides j if this be a dilHnguifhing mark of -the true church, it muft be fuch a mark as is infeparable from her. But this cannot with any truth be aiferted : For in our Saviour's time 'twas but a little flock^ as he exprefly calls it -, and for feveral years it was almoft wholly con- fined to the Jewifli nation j nor can it be made appear, that there ever was a time when all nations embraced the Chriftian faith, much lefs the faith of the church of Rojne,
F The
[ 34 ]
The truth is, the number of behevers Is a purely accidental thing, and the fpreading of the gofpel entirely dependent on the difpofals of providence. Nations that have embraced the golpel, have had it taken from them ; witnefs the famous churches of Afia and Africa^ which are now no more, tho' they were formerly more numerous than all the churches who are within the pale of the church of Kome : And others who now have it not, may, in God's good time, be favoured with it ; the church, in the mean time, remaining the fame, whether more or fewer nations embrace her faith, or enter Into her communion.
The time hath been when herefy itfelf could boail: of numbers, and the world wondered to J'ee itjelf become Arian. But Papifts will not allow that this is a conclufive argument to prove that the Arians were the true church of Chrifl.
Note V.
The next note is, the fiiccejjion of Bifiops in the Roman church from the apoflles to the pre^ fent day j a note, which tho' of no Hgnificancy, is infilled on by many who call themfelves Proteflants, as neceilary to the validity of all facraments and adminiltrations in the church.
But to all fuch vain pretences I anfwer, that the terms of falvation and communion are fixed by God in the gofpel of Chrifl, and that a fincere compliance with them will fecure men of the blefiings of redemption, independent of
any
[ 35]
any fucceflion of bifliops and pallors from the church of RowCy or any other church whatfo- ever. The circumftanccs of the Chriflian world, I am flire, mulf be very deplorable, if the validity of all adminiflrations in the church depended on fo precarious a foundation. For hov^^ fliall Chriflians know and be affured that the fucceflion hath never been interrupted ? Who will undertake to fliew them the chain whole and unbroken ? A iingle link mifllng, upon this fcheme, unchriftians them at once, and leaves them to the uncovenanted mercies of God. And can any man of common fenfe, or that hath any notion of the moral attributes of God, believe this to be the gofpel fcheme, or that God hath left mankind to fuch a mile- rable ftate of uncertainty ? Is there one word of this abfurdity in the facred records? or of the neceflity of fuch a fiicceflive ordination to the efficacy of God's word, or fecuring the be- nefits of falvation ? In vain haft thou llied thy precious blood, O Jefus, thou Son of the eter- nal God, if there be no virtue in thy facra- ments, unlefs adminiltred by men who can de- rive their orders without interruption from thy apoftles ! Mufl the efficacy of thy fufferings depend on the precarious claims of thofe who have no records, no certain fad:s to make them good ? Haft thou made the validity of thy mi- nifters fervices to depend on the orders they re- ceive from the Jy?iagogue of Sata?i ?
That fome of the Popes of Rome have been inonllers of wickednefs, and guilty of the
F ^ moft
[ 36 ]
mofl execrable crimes, the Papifls themfelves allow. And were thofe mon iters the biiliops of Clirifh ? Could there be no true minifters^ no paflors of the Chriftian church, without their receiving a findiion from fuch im.pure hands ? Is it any honour to Proteflant Epifco- pacy, to derive all its claims from thofe who were not only a fcandal to Chriflianity, but a reproach to men ?
Befides ; Ko^v fliall we determine the right when the Popedom was divided, and there were two or three Popes together, ajiathemar- tifmg and damning each other ? And yet every Chriiiian mull be fure. from which of thele Popes his Bifliop hath derived his orders; and, which is as difficult, that this Pope w^3 the genuine fucceffor of the apoftles, if the validity of all adminiftrations depend upon this regular boafted fucceffion.
I will venture to affirm that the proof of this is an abfolute impoffibility; and that if it could be proved, it would fignify nothing, be- caule the church of Chrift depends i)ot on the fucceffion merely of any order of men, but on ihe fucceffion and prelcrvation of the Chi'iflian doctrine. Could the Popes oiRomc prove their regular lucceffiion from the apoftles, .yet if they have departed from the apoftolick faith, they are not Chriftian bifliops, and therefore their ordinations are no more valid, than if they proceeded from an Indian Brachman, or a Mahnmetan Dervile. Not to add that the ^riam heretofore boailed of this fiicccffion,as
doth
_ [ 37 ] _
doth the Grecian church to this day ; who yet will never be allowed by the church of Rome to be the true church upon this account. The fixth note I have already confidered.
Note VII.
The Cardinal's feventh note is, the jmmi of •the 7ne7nbers amongjl themfches^ and with the heady becaufe the church is called one hody^ one Jpoiife^ and one fieeffold. But if by the union of the members amongft themfelves, he means their being called by any other common- name than that of Chrift, this note is not good ; St. I* aid having given it as one mark of fchifm, to fay, I am of Paul, I am o/'Apollos, and I cf Cephas. And if he means by the union of the members with the bead, their union with the Pope as univerfal bilhop, this can be no •note of tlie church of Chrift, becaufe this title did not belong to the Popes, and was not ailumed by them, till above 600 years after Chrift, unlefs the Cardinal will affirm, there was no true church till the time of Boni- face III.
Befides, the- mere union of perfons one with another, is no note of truth or righteoufneis. The Plalmiit complained in his day, T^he kings of the earth fet them/ehes, and the rulers take counfel together againji the Lord, and againji 'his Anointed, - And yet this confederacy was no proof that their caufe was good. In the Chriilian church Arians have been as much
unite4
[38 ]
united as the Catholicks, Pagans have been as much united as Chriftians, and Mahomet am are to this day as much as either. But will this prove that herefy is tmth, that idolatry is true woriliip, or Mahomet upon a level with the Son of God ?
But fuppofing that unity is a note of the true church, how will this prove the church of Rome to be that church ? Are there no dif- ferences then of importance amongft the mem- bers of her communion ? Suppofnig there is not, yet how have they maintained the union they boaft of ? Why, by violence, and the terrors of the civil power : By maffacres, dra- gooning, and the cruel mei'cies of an horrid inquifition : Or elfe, by keeping their people Ignorant of the word of God, that they may not have eyes to fee, and ears to hear, and hearts to underlland, that they might be con- verted and faved. And is an union, promoted by fuch antichriftian methods, a note of the true Chriftian church ?
But how vain is this pretence to unity a- mongfl: the members of the church of Rome, Even thofe they call heads of their church, have differed from each other. ^ Stephen VI. abrogated the decrees of Pope Formofus his predeceiTor, drew his body out of his fepul- chre, cut off his fingers which he ufed in or- dination, and threw them into the T^iber ; al- ledging as a reafon, that he obtained the Pope- dom by perjury. Romamis the next Pope, abrogated all the decrees of his predeceffcM:
Stephen i ^ Flatina,
[ 39 ]
Stephen ; and as Platitia obferves, this quarrel had fuch bad influence, that every following Pope infringed, or wholly abrogated the adts of the foregoing.
But this is but a fmall matter. The Chri- ftian church was divided for near forty years together, by the factions of the Anti-Popes, there being fometimes two, fometimes three together, each of them alTerting that he was the only lawful Pope, and anathematiiing the other, and putting the Princes and people who would not acknowledge them, under an interdict.
And as the heads of their church have been thus divided, fo alfo have the members of it too, and indeed are to this day. Thus the Jefliits and Janfenifts are as much divided as any Proteftants about Predeftination and the like articles ; the Domifiicans and Francifcarn about the immaculate conception of the Vir- gin Mary. Others of them differ about the infallibility of the Pope : Others whether the fupreme power refides in a General Council or the Pope ; the Synod of Conjiance determining for the Council, that of T^rent for the Pope ": Others finally, about the obligation of the Pope's conflitution JJnigenkus^ and the truth of the docrines contained in it.
And thefe differences amongft the Papifls are fome of them of the higheft importance in their fcheme, and relate to the foundations of the church, and therefore of much greater confequence than any amongft confident Pro- teftants, who all of them agree in one com-
nwa
[ 40 ]
mon Infallible head of the church, and in one fixed unalterable rule of faith and worfliip.
Note VIII.
The eighth note, and the only one which I fliall further mention, is, fanHity of doSlrine y imd the churchy as Bellarmine obferves, is calkd hol)\ becaitfe its profefjion is hol\\ contain- ing nothing falfi as to doctrine, nothijig impure as to morals. As to this note I would obferve, that any perfon, or particular churches af- fuming the name of holy, doth not prove that it is adlually fo. For thus the ^cws amidfl their moft abominable corruptions, faid to c- thers. Stand b)\ for I am holier than thou / who yet were an ofFenfive fmoak before God : Nor doth it follow, that becaufe the tme church of Chrift, in all ages and nations, hath a jufl title to the character of holy, that there- fore the church of Rome, or any other parti- cular church, is an holy church j becaufe par- ticular churches may depart from the purity of the Chriftian profellion : And that this is really the cafe with the church of Kome, may be made evident by almoll innumerable par- ticulars. Give me leave to mention a few out of many.
The dodrinc of the Pope's fupremacy, and of his plenitude of power, and of his bcing the vifible head of the church, is not a do- <5trine of godlinefs but gain, and hath been
adually
^ Ilaiah Ixv. 5.
[41 ]
adually abufed to the moft enormous immo- ralities. 'Tis in itfelf an impious invafion of the prerogative and legiilativc power of Ciirift, who is the fole head of tlie church, and hath never appointed any vilible head or ilibftitute, under him. Under this pretence, Popes have been guilty of the moft execrable wickednefTes : They have abfolved men from the obligations of the moft facred oaths, broken the publick faith, excited fubjedts to rebellion againft their Princes, warranted private aflaffinations and fecret murders, fandiified unnatural confpi- racies, and publick maflacres ; diiTolved ma- trimonial contracts, andjuftified adulterous and inceftuous marriages, and granted abfolution to the moft notorious and abominable finners. I have indifputable fads for all thefe things, which even Papifts themfelves cannot deny.
Again, the interceffion of Saints and Angels, and the adoration they pay to them, and the veneration they give to images, wafers, pidures, relicks, and the like things, is a defiling the temple of God with idols, and in fome refpeds as fordid an idolatry as ever was pradifed by the Heathens ; v/ho indeed fome of them wor- fhipped animals to us deteftable, but to them ufeful and beneficial. Whereas Papifts bow down to dead bodies, and even the fmalleft bones or frap;ments of thofe bodies : which had they but touched under the yewiJJ:) difpen- lation, they muft have remained unclean fc-ven daysJ> Yea the law was yet fcvcrer : Whojo^
G e^oer
f Numb. xix. i6, 20.
[42]
ever touchefh a dead body ^ or a bone of a man^ cr a gra've, fiall be unclean /even days. And the man that J):; all be uncle any afid Jloall not pu- rify himfelf that foul jlo all be cut off from the congregation. And yet have I my felf feen, the bone of a dead man enfhrined in filver, folemnly placed on the pretended altar of God, fprinkled with incenfe, receiving adoration from a purpled Prieft, elevated to the people, prefented to an high-born Imperial Princefs, and reverendly and devoutly faluted by her on her knees, as if her Saviour had been prefent, and come in perfon to demand her fubjedtion and homage. Good God \ Is this idolatry, this worship to a bone, the rehgion of Jeliis ? Is this the purity of the faith and worfhip of Kome ? 0 my Joiil come not thou into her fecret, unto her afembly mine honour be not thou united.
Again,, what is there in their doctrine of Tranfubftantiation but a mixture of abfurdity^ Gontradidion and blafphemy? The Prieft he pretends to turn his bread into his Saviour's body and blood and foul and divinity, Pre- fently he adores him, and holds him up to the people for adoration. Then he immediately devours him, digefls him, and at laft cafts him out as an unclean thing, modefty forbids me to mention where.
How evidently are the do<5trincs of purga- tory, private malfes, auricular confcfllon, prieft- ly abfolution, penances and fatisfa(ftions, ve- nial fins, and the Hke falfhoods, all calculated to promote the pradice of fin, and render men
eafy
[ 43 ]
cafy in the commilTion of it ? But it would be an almoll endlefs tafk, to run thro' all thefe and other dodirines of Popery, and lliew you how they are calculated for the church's gain, and to defeat the great defign of the gofpel re- velation, which is to prepare men, by the pradice of univerfal holinefs and virtue, for the reward of eternal life. And yet the good Cardinal alTures the world, that his catho- hck church maintains no error, no turpitude, and teaches nothing contrary to reafon, tho' it doth many things above it. But thanks be to God, we know their errors, and deteft their abominations, and are as fiire that they have corrupted the fimplicity of the Chrifliari faith, and the purity of the Gofpel worfhip, as we are that the Scriptures are the infallible word of God. And therefore let mc, as an. inference from the whole.
Exhort you to beware of all approaches to the communion of the church of Rome j for if (he is fairly and impartially tried by fome of her own notes, Ihe mufi: be condemned as a falfe and antichriftian church. I know very well, that there are amongfl us men who al- low her to be a true, tho' corrupted church, and who derive their own fucceffion of Biihops from thofe of her communion, and think that the validity of their own facraments and orders depends on her preferving that fucceffion entire j and who farther freely allow that men may be faved within the pale of the Romifi church,
G z according
[ 44]
according to the terms of the gofpel cove- nant,
And I own that thefe and fuch hke concef- fions may be very neceffary to the fupport of fome certain fchem.es, pretences and claims, But I am very certain it is doing no credit, nor bringing any fecurity to the Proteflant caufe ; efpecialiy as thofe who make thefe allowances to the church of Rome^ condemn all who dif- fent from them.felves, as guilty of fchifm, and all their facraments and adminiftrations as null and void.
But let us take heed, fellow Proteilants, of fuch large and fatal conceffions as thefe ; which thofe of the Romifi church actually employ to inveigle and deceive men into their com- munion. They tell them, that Proteflants themfelvcs allow their church to be a true one, and that perfons may be faved in and by their communion. And if this be fo, What effecflual reafon can be urged to prevail with men to forlake it, or hinder others from em- bracing it ?
But I think nothing is more evident, than that the church of Rome cannot be, in any fenfe, the true church of Chrifl, becaufe fhe hath forfaken both the docflrines and worftiip of that church. Her dodtrine is impure, and her worfhip idolatrous. The gofpel fhe be- lieves and preaches is a quite different one from what was taught by Chrift and his apo^ files, and flic hath made void the command- ments of God by her traditions. $he teaches,
forgive
[45]
forgive the expreffion, 'tis not mine, but St. Paul'Sj^^ doBrines of devils^ forbidding to 77iarry^ and commanding to abflain from ?neats^ which God hath created to be received with thankfgiving. Her coming hath been after the working of Sa- tan with power ^ fig'^'^^^ ^^^^ lying wonders^ with all deceive ablenejs of iinrighteoufnefe in them that ferijlj, becaufe they receive not the love of the truth that they may be faved. She leads men to other Saviours and Mediators befides the on- ly one which God hath appointed, even Jefus Chrift, and boafts of another fund of merits for linners to depend on, befides thofe of the crucified Redeemer. She hath abfolutely al- tered the terms of Chriftian communion and falvation, and teaches men how to commute with Almighty God, and compound for the grofTeft immoralities of a wicked life. She hath uncharitably excommunicated all who have protefted againfl: her corruptions, and is therefore a fchifmatical as well as an apoftate church. She hath altered the inftitutions of Chrift, in oppofition to what flie owned to be his will, and the pradlice of the primitive church, and is therefore felf-co?idemned, and guilty of herefy as well as fchifm.
Now is it poflible that that church, that idolatrous, heretical, and fchifmatical church can be the true church of Chrift j or if we al- low her to be a branch of Chrifl's church, is fhe not a branch that beareth no good fiuit, or rather, a corrupted^ withered, dead branch
of * J Tim. iv- ij 3.
[46 ]
of the true vine ? Or, to ule Bellarmhie\ comparifon, can fhe be confidered in any other relation to the true church, than as the hairs, or nails, or evil humours in a7i human body, i. e, fuch things as men cut off and purge out from their bodies, to preferve the decency and Hfe of them ? How then can that part of the church, which hath no yital principle herfelf, give hfe to her members ? How can they be faved by the communion of that church, which hath no more relation to the true church of 'Ghrift, than the dead branches have to the vine,* or our very, excrefcences to the human body.'
" Were there any of the members of that church here prefent, I would befeech you by the mercies of God, and the love of Jefus, and the compaflion due to your own fouls, that you would coniider what danger you are in, by believing the errors, and conforming to the pracftices (lie enjoins. Can any of you imagine that a man can make his God, and a priefl turn a wafer into his Saviour ? Can you eat your Saviour and God at a morfel without trembling ? Can you tmft to the mediation of faints and angels, in defiance to the plain doctrine of an infpired apoftle, affirming that there is but o?ie Mediator between God and man, even the man Chriji "J ejus f' Will you dare to worfhip pictures of the invifible God j when God himfelf tells you, you fliall neither make i7nages, nor bow down to them and ferve theyn ? Will you venture to venerate and worfliip the
dead
[47 ] _
dead bodies and bones even of faints, who were they hving, would rejedl fuch adoration with ab- horrence ? Is not this barefaced idolatry, thus to give adoration, though of an inferior kind, to mere idols, without any warrant from God, yea in diredl oppofition to his moft exprefs order to the contrary? And can theie idolatrous pradiices be vindicated by any other arguments, than thofe which the Pagans of old ufed in vindication of their fuperftitions and idolatries? At leaft, let mie prevail on fuch, if any there be here, to make a fair examination, and to try thefe doctrines and pradiices by what, your own priefls being judges, is the infallible word of God. As Proteflants v/e defire not to be believed for our own word. We appeal to the moft authentick antiquity and authori- ty. And we would have you appeal to, and judge by the fame ; and if your priefts and confeffors refufe you this liberty, doth it not look like fuipedling their own caufe ? Mull it not be becaufe they dare not truft the deciiion to that facred and impartial judge? I know they will tell you, that the Scriptures are hard to be underllood. Ask them then, why they appeal to Scripture for the tmth of fome of their own doctrines, and whether there be no pafTages of Scripture plain, but juft thofe which they quote ? If they tell you, 'tis dangerous to read the Scripture, aflc them, why then did Chrifl: command us, Search the fcriptiires'^ Did the Saviour of mankind give this com- mand only to enfnare men into dangerous er- rors ?
1 48
]
rors ? Or is this the only infallibility of the word of God, that it will infallibly lead thofe who honeftly read it into damnable miflakes ? 'Tis impiety to affert it, and blafphemy againll the Holy Spirit of God, under whofe infpira- tion it was originally written.
How God will deal with thofe who, in the KomiJId church, are invincibly ignorant of the Chriftian faith, and deftitute of the word of falvation to enlighten them, I will not pre- tend to determine. I am far from abfolutely excluding them from all fhare in his tender mercies. Hov/ever, fure I am that Popery is not the religion of Chrifl, and that idolatry is reprefented in Scripture as one of thofe crimes for which the wrath of God cometh o?i the chil- dren of dfobedience. And therefore tho' there may be a poffibility of their efcaping eternal condemnation in that church, it cannot be as members of it, nor according to the fettled conditions of the gofpel falvation ; and we muft, I think, leave them in the fame ftate as yewSy Mahometans^ and Pagans^ to the unco- venanted mercies of God, and to the difpofals of his infinite wifdom, who will deal with all men according to equity and truth, and accept every one in every nation^ who fears hijn^ and worketh right eoufnefs. This poliibly may in fome men's judgment be counted uncharitable- nefs. But I would fain know, whether the worfliip of an image, a picfture, a cmcifix, a dead body, or an old bone, be not as ftupid idolatry, and as flat a contradiction to the gof- pel
[ 49 ]
pel religion, and as exprelly condemned by it, as the idolatries of Paganilin ? Will any then vindicate Chriftians in thefe idolatries, and condemn the Pagans ? Or allow lalvation to the one, and exclude the other from it ? This is judging deceitfully and partially, and is a very inconliftent condud:. Either let them fairly acknowledge, that idolatry is no deadly crime, nor declared inconliftent with the terms of the Chriftian covenant, or let them equally ceniure it where-ever they find it.
But as to thoie who have been bred up in the Proteftant religion, and have the liberty of con- fulting the oracles of truth, for fach to embrace the errors and idolatries of the an- tichriflian church of Rome ; what excufe can be made for their madnefs ? With what plea can they vindicate fo fliameful an apo- ftafy ? Do they not willingly exchange truth for error, and the worfliip of God for an impure fuperftition ? Can the traditions of men be a Hirer guide than the oracles of the God of truth ? Or can any one think himlelf fafer in a church, whofe faith and worihip ftand upon human decifions, than in thofe which are built upon the foundation of the Apoftles and Prophets? Can that church dircd: us to a better and nearer way to Heaven, than the Sa- viour himfelf ? If not. Come out of her jjiy peo- fie, that ye be not partakers of her Jim, and that ye receive not of her plagues. For her fns have reached unto heaven, and God unll re- member her iniquities,
H But
r 50 ]
But I believe I am fpeaking to few compa- ratively, who have thus made jhipwreck of their faith and a good conj'cicnce. Proteflant DifTen- ters are too jealous of their liberties, ever to be brought to facrifice them to the proud claims of ambitious Priefts, and too well cftabliihed in the grounds of the Proteflant Religion, ever to exchange it for the fopperies and deceits of Home. You are acknowledged even by her ipiffionaries to be im?noveable^ and they reap their harveft from another field.
Go on, beloved in the Lord, and hold your flcdfaflnefs to the end. Know your principles, and continue confiflent Proteflants. Let the fpirit of Popery, where-ever you difcern it, be your abhorrence. Maintain the liberty of your own confciences, and allow to every one the rights of private judgment. Authority and blind fubmilhon are the foundation and very cffence of Popery, and the two grand caufes to which all its fuperllitions and abufes are owing ; and whoever they are, that plead for this au- lority over the confciences of others, and in- culcate a blind fubmifHon to the Priefl as the duty of the Chriflian people, they are, whatever difguifes they may wear, enemies to the Prote- flant religion and liberties, and avow the mofl dangerous andperiiicious principle of all Popery.
Take heed farther of every thing that may give advantage to the common enemy ; and particularly of favouring the principles of in- fidelity, ajid of that indiffcrency in religion, -vvhich expofes men to b^ pradifed upon by
cunning
cunning deceivers, and is indeed a fcandul and a reproach to the Proteft^mt name and caufe. The abuiing liberty to Hcentiouf- nefs naturally prepares the way for flave- ry ; and when perlbns are indifferent to all religions, they will when danger threatens them, intereft invites them, or delufive ap- pear^ices draw them, be ready to receive any. And it will be a plaufible argument in the mouths of Popifh Priells and Miffionaries to leduce others to their corrupt communion : See the effects of this boafted liberty amongft Pro- teitants ! The fame men who have rejed:ed our communion, have thrown of their Cliri- ftianity too ! They have renounced our religi- on, and are grov/n indifferent to all ! And th...ugh this hind of arguing from men to prin- ciples is fallacious and inconcluiive, yet it hath a tendency to make unfavourable impreffions of the Protcftant caufe, on the minds of the generality, who will much eafier be perfuaded to embrace a falfe religion, than to have none at all.
I therefore befeech you, by all that is va- luable to you as Chriftians and Proteffants, that you endeavour to adorn the dod:rine of God your Saviour, by being exemplary in the practice of every virtue, efpecially iv/'fb all lowlmefs and meeknefs, 'with long-fuffer'mg^ for-- bearing one another in love, endeavouring to keep the unity of thejpirit in the bond of peace. Let us beware of a cenforious, dividing, and un- charitable tem.per. *Tis inconfiftent with the
H 2 fun-
C 52 ]
fundamental principle of Proteflantifm, the liberty of private judgment, and with the ge- nuine fpirit of Chriftianity, which inculcates the mofl exteniive benevolence. Differences of opinion there are in the church of Rome^ and differences their will be in all churches to the end of time. But whilfl we adhere to ojie rule, and interpret that rule as God enables us to underftand it, Ih-ould our differences in leffer matters divide our hearts, or deftroy that brotherly affec^fion, which ought to unite us under our different apprehenlions ? 'Tis one note that the church of Rotne can be no true church, becaufe (lie hath no charity ; and curfes, anathematifes and damns all who will not ilibmit to her ufurpations. Oh that the fame fatal fpirit had never enter'd into the churches of the reform^ation, to difturb their peace, to diffrefs their friends, and give their enemies an occafion of triumph ! Were Proteftants like the primitive Chriflians of one heart mid fpirit ^ did they like them lledfaflly continue in the Apoftles doctrine, and were they but careful more generally to pracflife the virtues of the Chriftian life, the Proteflant religion could not fail to triumph over all the cheats and im- pollures of Rofiie, and the moft fubtle attempts of her Millionaries to corrupt and enflave us would be abfolutely ineffediual.
Finally, if, as we have been informed, Po- pery is advancing with large ftrides into the nation, and numerous converts are brought into the communion of the church of Ro?ne^
why
[ 53 ]
why fliould not thofe who are firm friends to the Proteftant religion ufe fome of the felf- fame methods to prevent the growth of Pope- ry, which Jefuits and others ufe to propagate it. I am well affured, that if the miffionaries who are now amongfl us make any harveft, *tis amongfl: the lower and poorer part of the nation. And to what is this liiccefs amongfl: them owing ? To their poverty and ignorance, cunningly applied to, by liberality on the one hand, and books of inftrudion and devotion (as they are called) on the other. Their ne- ceflities are often relieved by the charity of the Popifli nobility and gentry ; they have coals provided for them, to fupport them under the fe verities of the winter j they have perfons to apply to under their illnefles, and remedies freely given them, to heal their difeafes : And being fubdued by the kindnefs of thofe who thus minifl;er to them in their neceffities, How can they think ill of a religion that thus prompts men to ads of goodnefs ? Efpecially when artful books arc put into their hands, in which the found of Scripture itfelf is abufed, in defence of dodrines "hat are a contradidion to the genuine fenfe of it.
o
And may we not here learn policy from our enemies ? Fas ejl ^ ab hojie dcceri. What fhould hinder you from being as ge- nerous as they ? If the poor are mcfl: in danger, 'tis every good m?.n's duty to en- deavour to prevent their being corrupted. God hath bleffed many of you with plenti- ful
[ 5+]
ful fortunes, and how can you better employ them than in thellipport of liberty and true re- ligion ? Your own plenty ilmuld render you compalHonate to the wants of the poor. And if thofe of you who arc able, would in the fevcral neighbourhoods where you live, con- fult the neceffities of the indigent, by helping them under the rigours of winter, and dired:- ing fome prudent and careful perfons to make liiitable application to them, under their bodily diforders ; I am perfuaded fuch methods would have their defired fuccefs, and the progrefs of Popery be effedlually prevented ; efpecially if Bibles, and fome fmall Books of Devotion, anel others containing the grounds of religion in general, and thofe of the Proteftant reli- gion in particular, were feafonably diflributed amongft them : As to which latter article, I bc2; leave to fav, that if the Gentlemen in the Dilfenting intereft are but willing to encourage fuch a charity, your minifters will be glad, many, I believe all of them, not only to draw up fuch Books as may be proper, but to put them into fuch hands as may mofl need them.
I liave done, when I have only added, that if Popery be really increafing, and if even the ' Prelates of the Eftabiiiliment are fenfible of it ; methinks they ihould be fenfible of the necelfity of a flronger union amongfl all Pro- teftants, and rendered willing by the i^wit of their own danger, to take away every occafioii
that
' Bifhop of London^ Letter.
[ 55 ]
that may divide or difcontent them. We are indeed publickly told, ^that any contentiontojliew favour to Difenters, ivhilji the nation is alarmed at the groivth of Popery\ mufi be a ijceahiefs in thofe Diffenters who promote it^ and perhaps be the only Jure means to prevent favour froin being extended to them in any future time. I pretend not to dired: thofe worthy Gentlemen who are in the direction of our affairs, how or when to ad: : May the God of Wifdom dired: them. But as a Minifter of the Gofpel I will venture to affirm, that no time can be improper to refcue the ordinances of Chrifl from an aban- doned proftitution ; and as a Lover of Liberty I beg leave to fay, that every time is improper to lay hardships upon faithfal fubjed:s, or con- tinue them when laid : As a Proteilant, I think there can be no lafling fecurity again ft the tyranny of Popery, unlefs we thoroughly renounce all the principles of it, and never opprels men in any inftance for their religion and their conlcience j and if the danger of its increafe be really fuch as is apprehended, I think all who value the Proteftant caufe, muft be ready to do juftice to their Proteftant brethren, and thus render them entirely eafy: But if this very alarm is made the reafon of refufing them this juftice, thoughtful men will be too ready to fufped:, that 'tis only a political fetch, to keep thofe lilent, who have fo long had reafon to complain, and to
prevent ^ Courant of 'January lo.
[ 56]
prevent their application for the recovery of thoie rights which they have fo juftly de- ferved, by their readinefs to fave even the Eftabl idled Church in the time of her dan- ger, and by a long and uninterrupted zeal for the Family and Perfon of his prefent Majefty, for whole profperity we daily pray, and to whofe government we wiih increafing Honour and Succefs.
POST'SCRiPTi
I
POSTSCRIPT.
Find the laft paragraph of this Sermon hath given great offence, and been repre- fen ted as a defign to expofe and ridicule the Lecture itfelf. Sufpicion imagines every thing, and ill-nature will fay any thing, and 'tis al- mofl impoffible to guard againft either. I have been my felf fully convinced that Popery is gaining ground amongft us, and I therefore engaged in the ledlure, w^ith no view to a6t a treacherous part in it, as hath been cruelly reported of me, but to do all I could, with the reft of my brethren, to guard others again ft the inlinuations of Popifli miffionaries, to pervert them to their antichriftian prad:ices and doctrines.
Neverthelefs, as the Bilhop of Lo?idon, in his circular Letter to the clergy, tells them, that the increafe of Popery is not fo great as hath been apprehended j and yet as the author of the Coura7Jt, referred to, urges this increafe as a reafon why the Proteftant Diifenters fhould make no application for the redrefs of their grievances, and infolently threatens them if they do : I muft have the liberty to fay it
I iigain,
POSTSCRIPT.
again, that thoughtful men will apprehend, that the alarm of the growth of Popery, juft at this junfture, to which the Diflenters have 6een' advifed and encouraged to refer thfeir hopes of relief, by the gentlemen who have had the management of their affairs, as well as others, is made ufe of as ^ political fetch to filenoe and difappoint them j if an occafion be taken from hence to refufe them the liberty of applying, or render ineffed-iial fuch an ap- plication if -made. The Coiirant before men- tioned gave rife 'to the palTage complained of ; and tho' the' obfervation I drev/ from it may 'be difplealing to fome, furelyit cannot be Jo to any^ wh6 are heartily jii the" Diflen ting Intcreil, ©r lovers of the religion and liberties ^ of their country.. X^ ^^ cenfufed by fuch would, give rne' real -pain. The Cenfures of others "give- me neither pain nor .fekr*
FINIS.
A Second
TREATISE
O N T H E
Notes of the Church :
ASA
SUPPLEMENT
T O T H E
SERMON
Preach'd at
Salter s-Hall, January 16^ 1724.
Being the Subftance of two Sermons preach*d at the Wednefday Ledlure at the Old Jury, Jan. 22, and 29.
By Samuel Chandler.
Omnes confitentur, in fola veraEcclefia efle veram fidem, veram peccatorum remiffionem, veram fpera falutis acternae. Sellarm. de Nor. Ecclef.
LONDON:
Printed for T. Cox, at the Lamb under the Royal- Bxcharge , R. Ford, at the An^el; R. Hett, at the Bible aod Ocwr}; and J. Gray, at ihs Crofs-Keyj^ all in the Poultry. Mdccxxxv- ( Price Six Pence. )
IM. III.
15,
Thep things I write to thee^—-that thou mayfl know how thou oughtefi to behave thy felf in the houfe oj God^ which is the church of the living God^ the fillar and ground of truth*
Aving in a former difcourfe, though delivered in ^ another place, conlidered the fcripture charadiers of the Church of Chrift ; and feveral alfo of thofe marks which Cardinal Bellarmine lays down as the notes of the true Church, in order to prove that this character belongs to the Church of Rome ; I beg leave here to refume that fubjedl, be- caufe I then left it imperfect. The Cardi-
• Salters-Hall, Thurfday, Jan. id, 1734-
A 2 nars
[4]
nal's notes which I then confidered were thefe : i. The name Carholick. affumed by the Church of Rome. 2. Antiquity. 3. Per- petual and uninterrupted duration. 4. The amplitude, or multitude, and variety of believers. 5. The fucceffion of Bifhops in the Church of Rome, from the Apoftles to the prefent times. 6. Agreement in do- (flrine with the antient church. 7. The union of the members amongft themfelves, and with the head. 8. Sanflity, or holi- nefs of dodtrine. As to thefe, I have fhewn, either that they are no marks of the Church of Chrifl ; or that if they are, they do not belong to the Church of Rofne.
Note IX.
The Cardinal's ninth note is. Efficacy of doSlrine \ for the true Church alone ^ fays he, poffeffeth that dodfrine which converteth the Sout.^ But, upon a little confideration, it will appear, that this note is far from fer- ving the Cardinal's purpofe : For the effi- cacy and fuccefs of dodrines, may be afcri- bed to various caufes.
Sometimes to the natural intrinfick ex- cellency of the dodtrines themfelves ; their being evidently agreeable to truth and rea-
^ EfFicacia dodtrinje, Tola enim vera Ecclcfia habct do6irinam» — convertentem animam. Cap. 12.
fon,
[5l
fon, and tending to promote valuable and worthy ends : To thefe caufes, the fuccefs of the gofpel religion was owing upon its firft publication, though preached by men contemptible, as to outward appearance, who had neither arms nor eloquence to en- force them on, or recommend them to the world ; yea, though the dodlrines they preached had no temporal advantages to re- commend them, but the profeiTion of them was almofl fure to be attended with perfe- cution, poverty, and death. And this fuc- cefs of the gofpel, as it was partly owing to its natural excellency and goodnefs ; its approving it felf to the reafon and confci- ences of mankind ; and its evident tendency to promote the higheft happinefs of men, in the knowledge, fervice, and acceptance of God ; was, amongft many others, one good argument of its truth, and agreeable- nefs to the will of God. Whereas the pe- culiar dodrines of the Church of Rome^ cannot poflibly have any efficacy upon thefe accounts; becaufe they are many of them abfurd and contradidory to all the prin- ciples of reafon, and almoft all of them calculated to promote the power and pro- fit of the Priefts, and to bring the Church of God into the moft abjed and deplorable Ilavery.
The dodrine of Tranfubflantiation is aa infult upon common fenfe, an objedion
which
[6]
which '^ Bdlarmine urges again ft fomc of the principles of the Lutherans^ to ftiew they cannot be true : For, how can that be the body and blood of Chrift, which our light, fmell, feeling, and tafting, affure us is nothing more than a wafer, or piece of bread? How can the individual body of Chrift, which is but one, and v/hich is now in heaven, be multiplied into a thoufand bodies at once, and be in the fame inftant in a thouland places, and eaten a thoufand times over upon earth, and yet, at the fame time, remain whole and uneaten in hea- ven ? How is it poflible that Chrift, who inftituted the Sacrament, could give him- felf to his difcipies with his own hands, fee himfelf eaten, fwallowed, and devoured by them, without being eaten, fwallowed, and devoured at all j be at the fame time broken, and unbroken, within his Apoftles, and without them ; be at the fame inftanc folid as bread, and liquid as wine-, be as big as a man, and as fmall as a moriel of bread ? Was ever invention fo monftrous as this ? Ever any dodtrine compounded of fuch palpable and ftupid abfurdities ? Is it not an outrage upon every thing called fenfe or reafon ?
■ Apeite rcpugnat veritati, ut Auguftinus fcribat, iujunatn faccre humanis fcnlibus qui hoc dicunt. De Not. Ecclcf Not. %,
2 Again,
[71
Again, the worfliip of images, pidures, dead mens bodies, relicks, and the like things, is a contradidtion to the plained di<States of truth and reafon, which lead us to the adoration and worfhip of God, the fupreme and ultimate obje<ft of worfhip ; who cannot be reprefented by any fenfible appearances, nor approve of any veneration given by rational beings to dead inanimate objefts, that have neither eyes to fee, nor ears to hear, nor tongues tofpeak with.
I am willing to allow, that the worfhip paid to thefc things is relative only, or given to them for the relation they have to V
the objedts they reprefent : So alfo was the worfhip paid by many Heathens ^ to the images, temples, and altars, of their Gods ; which notwithftanding the Scriptures con- demn as a very heinous fin, and monflrous impiety : And with the highefl reafon ; be- caufe dead and lifelefs images, or pidures, can be no proper reprefentations of the li- ving, fpiritual and invifible God j and there- fore not worthy of any relative veneration^
'' n«/f«.)|U«J'©- eTs Ail T/ TSm ruv ^iUV iVffzQii S'ldL-
KO-t 7a. ctya.\ixa\a. riy-t^i x.cti o(nccj/j@-, (riCo^jLiv©- utrxif ttv ii 'sra.^oif](ti iu^a. T«f ^Ui. AyctKfjLetJct yug kcci /3«//Kf, Xrt/ T^VfQ- affCi^a (fiv^AKriVy Kctl n^ctvla. cfTtKcc^ ta TOiavji
iHilVA ■^iVi VOlXiaufXiV, etAA.' iVA J^t' AvJuV TUf -^s'jjf ^iPA'
'^ivg-cof^iv. Julian, p. 193. Edic. Spanhetii.
becaufc
'"♦caufe thofe images, or pi(flures, cannot m the nature of things have any poffible relation to him, or convey to the mind any true idea of him.
As to the images and pictures of Chrift, the making and worfhiping them, is an ab- furd and irrational fuperftition. For be- lides that, there is no warrant for this in the New Teftament records, 'tis impoflible to make any true reprefentation of him, as exalted to the right hand of glory, or that an idol made by the ftatuary or carver, and called by his name, fhould deferve that outward proflracion, or inward veneration, which is due to Chrill himfelfj the wood, the ftone, and metal, having no more in- trinfick excellency, and bearing no more likenefs, or relation to Chrift, after the ar- tificer hath formed ir, and called it by his name, than when growing in the tree, or buried in the bowels of the earth.
And, as to the images and pi(ftures of the Virgin Mar)\ and the Saints, together with their dead bodies and relicks, the worfhip- ing them is, if poffible, worfe folly and fuperftition than the other j becaufe there is no reafon or precept for worfliiping thofe perfons themfelves, and by confequence, none for worfliiping their images, rem- nants of their bodies, or any thing that belongs to them. And if the worfhiping them without warrant, yea, in oppofition
to
[9]
to the plaineft intimations to the contrary, is real idolatry ; what name of reproach mud the worfhiping or venerating their images and relicks deferve ? This pradtice of worfhiping dead bodies, and fcraps of bodies, is more ftupid and abfurd than al- moft any thing to be found amongfl the Pa- gans i who, though they often deified their dead heroes, yet either buried their bodies, or let them remain quiet and uiadifturbed in their graves and fepulchres ; and on this ac- count Julian reproaches the Chriftians of his time, becaufe they ^ turned to the wor^ Jhip of the dead and their relicks. And in another place, ^ he fays, Who canfufficient- ly abhor your pradi ice ^ in adding jo many new dead per fons to him who formerly died ? Tou have Jilled all places with fepulchres and mo^ numents^ though 'tis no where commanded you to kneel before and worfhip them j yea^ in oppoftion to the words of Jefus, Matt, xxiii. 27.
Other inftances might be mentioned, fuch as worfhiping in an unknown tongue, and keeping the Scriptures from the know- ledge of the people j becaufe common fenfe
Julian, p. 43.
TloKkai i'Xii<TcLyov\Zi red <ssa.K<ti ViK^a tk? '3rfoo"^a7«<
TAtpeov Kctl f^VH[^etl<i)Vy KAt 701 tsK, ilfn]a.l 'Sretf V[J(.IV Vii'AfU
To/f TAipoii 'o^offKvhtvi'it^ou KAi 'Uifii'Kitv Avjuf, &c. Cyril. Cont. Jul, p. 3 J J.
B and
[lo]
arid reafon evidently aflure us, that there can be no rational devotion without know- ledge ; and that if the fcripture be the word of God, and contains a revelation of the divine will to all mankind, all mankind mufl be concerned to underfland it, and muft by neceflary confequence have a right to read and fearch it.
And as thefe and the like dodlrines are evidently abfurd and contradictory to the principles of reafon, fo they are plainly calculated, not to promote any real, wife and valuable purpofe, but to aggrandife the power of the priefts, and to be a lafting fund of riches to the clergy. What an high opinion mufl the people have of their prieils, if they can be brought to believe, that by muttering a few words, they can change a morfel of bread into their Saviour and God ? That they can grant them dif- penfations and indulgences, and authorita- tively abfolve them from all their guilt? That th<sy can deliver them from all the pains of Purgatory, and fend them flrait to heaven by the repetition of a few mafTes for their fouls ? How large are the revenues that flow from the profitable dodrines of Purgatory, mafTes, prieflly abfolutions, pe- nances, and the like fuperftitions ? How Vaft the influence, which the priefls and confefTors have over private perfons, fami- lies, and nations, by auricular confefTions, lur. when
[ •!]
when they are let into the fecrets of mens conclu<9: and confciences, and have a power to enjoin them what difcipline, and penan- ces, and fatisfa6lions they pleafe? The truth is, the whole fyftem of Popery is a fcheme ©f ambition and worldly policy, calculated not to promote knowledge and virtue, and the happinefs of mankind, but the dominion and grandure of the prielts, at the expence, and upon the moft certain ruins of each of thefe dear and valuable interefts. So that let the efficacy of their dodtrines be what it will, it can be no evi- dence that their church is the church ot Chrift ; becaufe that efficacy cannot pro- ceed from the intrinlick excellency of thefe doiflrines, their conformity to truth and reafon, and their tendency to promote the real intereft and happinefs of mankind.
The efficacy of particular dodtrines, however abfurd and falfe, and particularly of thofe of the church of Rome^ may be very eafily accounted for by reafons, that will refledl but little honour upon the fuc- cefs that may attend them. When do- ctrines are invented fuitable to the corrupt paffions and affeftions of mankind, fuch dodtrines as tend to render them eafy in. their vices, and reconcile falvation with the im- moralities of a wicked life ; 'tis no wonder that even the generality of mankind, who are led more by the inftindts of fenfe, than B 2 the
the didates of reafon, (hould be found to countenance and embrace them ; for as Bellarmine obferves under this very note », What difficulty is there to injlill poifon into a majiy who is ready prepared to take it ? Hence St. Paul afcribes the prevalence of error to this very caufe. Thus he tells the TheffalonianSy that God wouldy^w^ a ftrong delujion^ that thofe fljould believe a lye who had pleafure in unrighteoufnejs, 2 Thejf. ii. 10, II, 12. And in his 2*^ epiftle to 'Timo- thy, he fays, evil vien and feducers Jhall wax worfe and worfe, deceiving and being de- ceived. Chap. ii. 13.
Some of the dodlrines of Mahometanifm were thus made palatable to the inclinations of thofe, to whom that impoftor addrefled himfelfi and that this is really the cafe with many of the dodtrines of Popery, hath been {hewn under a ^ former head.
Again, the prevalence or efficacy of cor- rupt dodtrines, is oftentimes owing to deep ignorance, and the want of means of bet- ter information. To this the fuperftitions and idolatries of Paga?ii/m were in a great meafure to be attributed. This was one reafon of the fuccefTes of Mabofjiet, and of the efficacy of his dodrine amongft the
B CKiK enim ditficultas eft inftillare venenumho- mini pararo ad id fLimendum ? '^ See Note VIII.
Ara-
[13]
Arabians ', and the Papifts well know that their own errors and antichriftian practices are fupported by the fame foundation. They have deprived the people of the facred fcrip- tures, and of all other books that may tend to their information. They rigoroufly pro- hibit all inquiries and difputes about reli- gion, and inculcate an implicit faith in the dictates of the church, and reprefent it as an heinous fin, fo much as to queftion or doubt about the truth of her decifions. And is it any wonder that error fhould flou- rifh under the protection of ignorance ?
Add to this the great fubtleties and many arts they make ufe of to propagate their dodtrines; viz. thofe pretended miracles which they boaft of in the church of Rome, whereby they impofe on the credulity of the weak multitude, and inftill into their minds an high veneration for the greateft abfur- dities and corruptions they have introduced into the houfe of God. Thus to perfuadc them that the confecrated wafer is the body and blood of Chrift, they have invented flories of wafers dropping blood when they have been pierced and cut by wicked here- ticks; lively reprefentations of which, in pidures, I my felf have feen publickly hung up in their churches, for the admiration and eftablifliment of the deluded people. To confirm them in the worfhip of images, they tell them of their fweating, moving
their
[ >4 ]
*ieir eyes, bowing their heads, and per- vorming many wonderful cures ; which arc either the tricks of cunning priefts, or ow- ing to fatanical delufions ; it being impof- fible that God fliould perform any miracles for the eftablifliment of fo impious a fuper- flition. In like manner the liquefadtion of St. yamiarius\ blood, the miraculous cures which have been faid to be wrought by re- licks, and the like rogueries of the priefts, are arts to keep up an impure veneration for dead bodies, bits of bones, and the frag- ments of crofTes and tattered garments. Thus alfo they have feigned apparitions of fpirits tortured in Purgatory, defiring the prayers of the living ; and of other fpirits delivered from pain and prifon by their prayers and maffes ; to propagate the no- tion, and eftablidi the people in the gainful dodrines of Purgatory and mafles. It would be endlefs to mention all the inftances of this kind that may be produced, and the numberlefs frauds that have been ufed to impofe on the people ; many of which have been difcovered to the iliame and confufion of the authors and prad:ilers of them.
Befides this, they frequently endeavour to fupport and colour over their dodrines by the found of fcripture-cxpreflions ; or by altering the words, and corrupting the fenfe of it. Thus, to prevent their peoples abhorrence of image and idol worfhip, they 2 have
C 15 3
have fometimes taken away the feoond com- inandment ; and, to keep up the number of ten, have divided the tenth into tv^^o. To prove thedodtrine ofTranfubflantiation,they urge the literal fenfe of the words, ^his is my body. And by the fame way they might prove that Chrift is a door, and a vine ; and that God himfelf is pofTefled of all bodily parts and paflions. To prove that holy order is a facrament inftituted by Chrift, they cite thofe words, Do this in remem- brance of me\ which a child may fee do not relate to Chrift's granting his apoftles a power to confecrate the bread and wine, but to their eating the bread in remem- brance of him. In fupport of the doctrine of Purgatory, they urge, He himfelf Jlmll be Javed, yet fo as by fire ; to which they have added, in fome of their verfions, by the fire of Purgatory. Innumerable fuch abufes may be eafily feen by thofe who will be at the pains to confult their confeflions and catechifms.
And to render all thefe arts, and the like, the more eftedtual, the RomifJo priefts pre- tend great compaflion for the fouls of peo- ple, and boldly tell them there is no falva- tion out of their church ; that, as Prote- ftants, they are in a damnable ftatej that Proteftants allow falvation in the commu- nion of the church of Rome-, that they are divided amongft themfelves, and that they
cenfure
r i6 ]
cenlure and condemn each other for their differences ; and to render all thefe arcs the more effedual, they ftrengthen them with money and gifts, and other the like appear- ances of charity.
And finally, where all thefe things will not do, they have other methods, not lefs powerful to convince and convert gain- fayers, and fecure the defired efficacy to their dodlrines. 'Tis well known that he- refy amongft the Papifts is a capital crime, and puniflied in the moft dreadful manner that the art of man can invent j and that, according to them, it confifts in believing any thing contrary to the received opinions of their church, or not believing in all matters as the church believes. Now how is it poflible that what they call herefy, which is in reality truth and righteoufnefs, fhould ever fpread amongft them, when they fcruple no methods of injuftice and violence to fupprefs it in its rife, and pre- vent its growth? This hath been their way in all ages, either to convert men by force, or deftroy all oppofers of their errors and fuperftitions. Thus they propagated and fupported them in Great Britain by fire and faggot J in Ireland by the mafTacre of above one hundred and forty thoufand Proteftants ; in France by publifliing crufadoes againft hereticks, deftroymg their cities, and mur- dering thoufands for their religion and con-
fciences ;
[ '7 J
fciences; and by the P^r//?^« ' mafTacre, for which, tho* contrived and carried on, and executed with diabolical perfidioufnefs and cruelty, a jubilee was appointed at Pan's, and folemn thanks returned to God, as tho' it had been a facrifice acceptable to him. And not only thus, but as Thua?2us ^ tells us, they received the news of it at Rome with tranfports of pleafure ; and the Pope and Cardinals inftantly repaired to St. Mark's^ to thank God for fo great a favour con- ferred on the See of Rome^ and appointed a jubilee over the whole Chriftian world, for this {laughter of the hereticks in France, And I have now by me an oration o( Antony Muretus^ in praife of Charles IX. pronoun- ced at Rome before Pope Gregory XIII. in which he ' bleffes that memorable night in which this accurfed llaughter was committed,
extols
• Thuanus, Vol. III. p. 140. Edit. Buck.
•^ Ibid. p. 152.
^ O noftem illam memorabilem, et in faftis eximias alicujus notje adjcftione fignandam ! qus paucorum fcditioforum intcrritu, regem a prxfenticiedis periculo, regnum a perpetua civiliam bcllorum formidine libe- ravit. Qua quidem no6le ftellas equidem ipfas lux- iffe folito nitidms arbitror, et flumen Sequanam ma- jores undas volvifle, quo ilia impurorum hominum ca- davera evolverec et exoneraret in mare. O feli- cidimam mulicrem Catharinam regis matrem, quae cum tot annos admirabili prudentia parique follici- tudine regnum filio, filium regno confervaflet, turn demum fecura regnantem filium adfpexit ! O regis
fratres, ipfos quoque beatos! O di&m denique il-
C lum
[ .8 V
extols the king, queen-mother, and bre- thren of the king, for the (hare they had in this execrable villany ; and calls the Pope himfelf moji blejj}d Father^ for his going in proceffion to return thanks to God and St. Lewis for the welcome ?iews when brought to him. And even to this day they fupport their fuperftitions by dragoonings, impri- fonments and death in that kingdom ; and in Spain^ and Portugal, and Italy, by the accurfed feverities of an Inquifition.
You fee here the caufes of the efficacy of Popery; and is it any wonder it fhould prevail, under fuch methods to propagate it ? Or can it be any proof that the church of Rome is the church of Chrift, becaufe her dodlrines are fuccefsful, when that fuc- cefs is owing to fuch violent and bloody meafures ? "' Bellarmine himfelf, wheii urged with the fuccefs of Mahometanifm, rightly objcdls, that the great numbers, who
luni plenum Ijctitiaj ct hilaritatis, quo tu, Beatiffime Pater, hoc ad re nuncio allato, Deo inimortali, et Divo Hluciovico rcj^i, cujus hxc in ipfo pervigilio eve- nerant, gratias uftuius, indictas a te fupplicationes pedes obriiti ! Quis autem optabilior ad te nuncius adferri porerat ? aut nos ipfi quid fclicius optare potc- ramus principium pontificatus tui ? Aluret. Orat. Vol. I. p. 197, 198. £(lit. Lulec.
"* Mahumetani autem traxeruntquidem multos j fed rerrore arniorum, non vi et edicacia doflrince, Quarc ipfcmet Mahunietus in Alcorano, c. 18, 19. docet, bello cogendos homines ad fidem. 'De Not. EcileJ iap» 12.
embraced
[ 19]
embraced //, were drawn over by the terror of arjus^ not by the force a?id ejfcacy of its do£irine\ and that Mahomet himfelf taught in his Alcoran, that ?nen are to be forced by war to the faith. If this be an objedion ^g^lnH Mahometanifm, it mufl be equally fo againfl Popery ; which teaches and ufeth the fame methods of propagation, and hath fpilt more blood in fupport of her Antichriftian dodlrines, than hath been ever fpilc by the Mahometan princes merely on account of their religion. So that the efficacy of the dodtrines of Mahometanifm and Popery, is owing to the fame meafures of cruelty and perfecution ; and therefore, if mere fuccefs or efficacy of doctrine be a fign of the church of Chrift, Mahometans have as much a claim to that facred character as the Papifts.
There is indeed a very powerful influence which Popery generally hath on the minds of men, -which is not much to the repu- tation and credit of it. For wlien once this falfe religion hath got hold of their minds, it renders them obftinate, and averfe co all information and farther knowledge, and enemies to the very means of their con- vid.ion and falvation : It fills them with a cenforious, uncharitable fpirit, and with rancour and malice towards all who differ from them ; it too often prepares them for the moft execrable villanies, and changes the natural fentiments and dictates of com- C 2 paffion
C 5ol
paflion and tcndernefs into an unrelenting hardnefs of heart, and an infernal fatisfa- <5tion in the punifliments and miferies of others. For as Dr. Geddes obferves of the Portugueze^ tho' all other malefadors be-- fides hereticks are greatly lamented and pi- tied by them when they fuffer death; yet when hereticks are roafted in lingring fires, and crying out under their exquifite tor- tures, their Jiifferings are beheld^ by perj'ons of both fexes and all ageSy with fuch tran- /ports of joy and fatisfaiiiony as are not to be met with on any other occaftons whatfoever. Such is the fpirit of their religion ! fuch the dreadful efficacy of their dodrine!
Whenever thefe are the natural effects of any principles, nothing can be more certain than that they muft be contrary to truth and religion. And, indeed, nothing can be more fallacious than to argue from the prevalence of any dodtrines to the truth and divine authority of them : For the Maho- metan religion is much more unlverfal than that of Chriftianity to this day ; and amongft Chrillians, At'ianifn: could once boall: of its fucccfles, and of having pro- felvted many nations and kinfrdonis. And at this day. How many nations embrace the reformatiot), and the docflrines of the Prote- fl:ant religion.? And therefore, if the mere efficacy of dod:rine be a certain note of the church of Chrjl>, the Papiils muft allow 2 that
[ a. ]
that we are as much the true church of Chrift as themfelves ; and they have no other way to extricate themfelves out of this difficulty, but by faying with " Bel- lor mine, that Here ticks only deceive men, but cannot convert them to the faith, which is (hamefuUy to beg the queftion, but not to anfwer the objedion ; and Proteflants may with the highefl reafon retort the Car- dinal's words upon himfclf. The Papifts only deceive men, but cannot convert them to the faith. Papifts have indeed the firip^ ture, but will not fufFer it to be read by the people, and have not the true fenfe of Jcrip- ture : Nor is it any wonder that they jome- times pervert Protejiants ; for men are prone to go down into the broad and eafy way which Popery opens ; and God fuffers it to be foy becaufe of their ingratitude, who ha- ving been once enlightned, have not brought forth good fruits, anfwerable to the light they have received ®.
" Majorem partem Gothorum fuifle ab Arianis de- ceptam. Non igitur convertunt homines ad fidcm h«- retici, non poffunt. Ibid.
^ Hasretici habcnt quidem fcripturam, fed non ha-
bent verum fenfum Ibripturarum. Neque etiam
mirum eft quod Catholicos pervertant, nam proni funt homines ad defcenfum, ad viam latam et facilem quam illi apperiunt. Et Deus id fieri finit propter ingratitudinem eorum, qui femel funt illuminati, et lumini acccpto bonis operibus non refpondent. Id. Ibid,
To
[" ]
To conclude this head, the mere efficacy, or want of efficacy in any do<5lrine, proves nothing what the nature of it is. As error it felf hath often-times amafing fuccefs, and gains over innumerable profelytes, fo truth is often-times defpifed and rejedted ; and yet remains truth, though fhe hath few or none to follow her. Even our Saviour himfelf was wickedly treated by the Jews, and he had but few who received him, or embraced his dodrine. His Apoftles after him were oppofed and perfecuted, and the number of converts they made, but com- paratively fmall with the reil of mankind. And yet they were the mefTengers of God, and their religion founded on truth, and worthy the acceptation of all mankind ; and the reafon why their dod:rine had no more efficacy and fuccefs, was not any de- fed: in its intrinlick excellency, or want in the evidence which attended it j but the iinful prejudices and vicious paffions of men themfelves, who being enemies to righteoufnefs were the enemies of truth, and therefore enemies to the pure and un- corrupted dodtrines of Chriftianity.
Note X.
The next note is, ^ the holinefs of the Jives of the authors^ or Jirji fathers of our reli-
P Sanflitas vitai audorum, five primorum patruni noftra? rcligionis. 'Dc Not. Ec. Cc^f. 13.
[^3 3
gio7t ; fiich as the patriarchs and prophets^ then apojiles and teachers^ and lajlly the foun- ders of religious orders ; who, as Bellarmine affirms, were pious, chart, and fober, and endowed with all manner of virtues ; whereas Hereticks are all of them very bad perfons, and '^ not one of them good.
But I am apprehenfive that the Cardinal will not do his church much good by this note : For as Proteftants we acknowledge no other authors of our religion but Jefus Chrift and his apoftles, the holinefs of whofe lives is a great recommendation of the do- <5lrines they taught; and confequently by whomfoever that dodirine is embraced, they may glory in this, as one evidence amongfl others of its divine original; and therefore this is fo far from being a note that any one particular church is more the church of Chrift than another, that it is an honour which all churches may boaft of, who maintain their do(flrines in their ori- ginal purity.
As to all others, we renounce them as the authors of our religion. For in the Bible alone is the religion of Proteftants : And though the fathers and do(ftors of the church may be allowed, fome of them, to hav-e been excellent and good men ; yet they were fallible and liable to errors, and had their defedls and blemifties as well as
Ex hereticis nullus eft bonus. Ibid.
virtues.
C H 1
virtues. It were eafy to fliew this of fomc of the firft writers in the Chriftian church. Now the real fandtity of good men is no vindication of their errors, and of confe- quence no argument that the church of Rome is the true church, if (he hath em- braced their errors. The truly primitive ' fathers however knew nothing of her di- ilinguifhing do(ftrines, and therefore fhe hath no more countenance from them than ihe hath from the fcriptures of infallible truth. And if the holinefs of fuch fathers add any credit to any caufe, this honour will accrue to the Proteftant churches, who embrace all the principles they taught from the word of God, and reje(fl their errors be- caufe contrary to that word.
As to the ancient hereticks, fuch as Theo- bates ^ Simon Magus ^ Valentinus, Marcian^ Montanusy Arius^ and others mentioned by Bellarmine^ and cenfured by him as proud, and violent difturbers of the church; Pro- teftants neither acknowledge their autho- rity, nor embrace their herefies ; and there- fore whatever were their particular vices, as Proieftants are not their patrons, de- fenders, and imitators, they refledt no more diflionour upon them or their principles, than they do upon the clergy and members of the church of Rome.
' Sec Note II.
And
[55]
And when the Cardinal adds, that the feSii of his agey meaning the different parties of the re- formation, fprung from ambition^ pride ^ envy^ a7id hatred j if this was true, 'tis nothing to the purpofe. For if the firll reformers were influ- enced by thefe motives, yet if they really preached the religion of Chrift, may we not fay with Sr. Paul : Some preach Chrifl even of envy and ftrife^ and of contention j fuppofing to add affi^ion to my bonds'^ What then? notwithjianding every way, whether in pretence or in truth, Chrift is preached : And therein I do rejoice ; yea, and will rejoice, Phil. i. 15 — —18.
And indeed the queftion is not how the reforma- tion came in, or by what kind of inflruments it was carried on ? but whether the reformation is the caufe of truth and genuine Chriftianity ? Whether the main dodrines of it can be proved to be the doctrines of Chrift and his apoftles ? If they can, the Proreftant religion will be the true religion J towhatfoever caufes the preaching of ic was originally owing, or whatfoever maybe the characters or perfonal faults of the firfl reformers, Peter himfelf denied his mafter with oaths and curfes, and was guilty of great diffimulation, and reproved for ic by Si. Paul i and yet thefe perfonal blemilhes were no juft reflexion upon the caule of Chriftianity. Not to add, that God in his providence is oftentimes pleafed to make ufe even of bad men to accomplilli his own de- ligns, and to over-rule even their vices to fub- ferve the purpofes of his wifdom and goodnefs.
It may therefore be allowed that Luther had his faults. And who is without them? But
D doth
C a6 ]
doth any confiflent Proteftant pretend to juftify him in them ? Or do his perfonal failings prove that he was not to be commended for bravely op- pofing the corrupt do(5trines and practices of the church of Ro;;?^? But when the Cardinal adds, that Luther s ambition^ and not being able to bear that the piibhjhing the Pope's indulgences Jhould be transferred from the monks of his order to the Pre- dicant friars, gave rife to his own fe6t ; this is neither candidly nor truly faid. Luther himfelf ^fcribes another reafon of his condu(ft in oppo- iing the indulgences, viz. *" becaufe the unbounded licence of preaching indulgences occafioned many errors, was ridiculed by fome in the taverns, and expofed the holy priejlhood of the church to from. Yea Maimburg himfelf, who wrote againft Lu- ther, acknowledges that there were very Jean- ■dalous abifes committed in the affair of the indul- gences ; and that it can?iot be denied but that this igave occafion to Lutheranifm *. An abundant ju- ftific'ation of Luther % condud this, in the op- pofition he began to the church of Rome.
But V72i^ Luther as proud and imperious as the Cardinal makes him; are there no blemifhes, no vices chargeable on the great men, dodlors, and founders of orders in the church of Rome? We mull; as Proteftants be excufed from an over high opinion and veneration for them, becaufe
f Iftas pofitiones omnes coegit me ponerc, quod vidcrcm alios falfis opinionibus infici, alios per tabernas riderc, ct fanclum facerdotium ecclcfue manifefto ludibrio habere, occafione ram cffuf* licentie predicandarum vcniarum. Heckendorf, 1. i. Sc^. 13. §. 27,
' Seckent^ 1. i. Se^. 6.
we
we know that many of them were weak and fu- perftitious men, who placed religion in unne- cefTary abftinences, whimfical feveriues, and ufe- lefs ceremonies, more than in real piety, and fub- ftantial virtue. Others of them are canonized for faints, only for their blind attachment to the See of Rome, and the corruptions of that church; and their zeal againft the pure and uncorrupted dodlrines of Chrift, and the profefTors of them. Others of them were infolent bloody-minded and cruel perfecutors; fuch as St. Francis and Domi- nick, who introduced the Inquifition, and were the occafion of innumerable violences and murders. Such men may pafs for faints in the church of Rome, which fancftifies the moft outragious wick- edneffes, when committed for her benefit and fupport; but with others, who have not diverted ihemfelves of all humanity, they will be abhorred and detefted, as the plagues and curfes of man- kind.
Amongft thefe holy men and dodlors, in which the church of Rome glories, 'tis pity the Cardinal hath not produced the Popes, thofe vilible heads of their hierarchy, thofe holy fucceflbrs of St. Peter^ under whom, as we are told , the whole Chriftian flock is united. But the reafon of the Cardinal's filence on this head is obvious. He well knew the men, and that he had nothing to boafl of in their lives and characters. Platina " exprefly calls many of them fhort-liv'd monfters; and tells us, that they obtained the Popedom by bribes, that they departed from the fteps oiPeter^
« Chrift. I. p. 325.
D 2 were
[ 28 1
were influenced by ambition, and governed by the moft implacable refentmcnts and hatreds. So that if the church of Rome is to be judged of by the characters of her Popes, (he muft be efteemed as the moft wicked, degenerate, and profligate church in the whole world.
As to the Proteftant laity, it muft be acknow- ledged that many of them are very corrupt, and live very unfuitable to the privileges they enjoy. But when the Cardinal adds, ex hc^reticis nulltis eft bonm^ no heretick is good y this is a fpecimen of his charity, and needs no anfwer. There were, I queftion nor, too much reafon for the complaints of the firft reformers againft many who pretended to embrace the reformation ; but were thofe of the Romifi communion lefs cri- minal ? MyconiuSf who was paftor and fuper- intendant of Gotha^ gives the following account of the miferable condition of the church before the reformation \ *' The Aniichriftian Papacy *' was fo abominable and foul a beaft, that it •* could not be fufliciently defcribed by Paid and ** John, The paffion and fatisfadion of Chrift '^ was treated like Homer* s Gdv/pes, as a mere *' hiftory. Nothing was mentioiied about works *' really good; thefe were mean things. All " methods were mvented to briiig in money to " the priefts and monks: They that gave moif, " were fure to merit eternal life. Rapes and ** adulteries were common. I'hefe were fmall " crimes, eafily to be expiated by the papal in- •* dulgence. Whores and whore-mongers came
* Seckcnd. I. i. fedl. 2^
«' to
C 29 ]
*« to purchafe the grace of it." And as to the priefts themfelves, the canons, monks, and others of the clergy, in the town of Gotha, the fame author fays of them, " They were efteemed fa- *' cred, and fuch as could merit heaven for us. ** But their behaviour was fo very vile and pro- ** fligate, as that nothing in the whole world " could exceed it : For being prohibited matri- " mony, and not having the gift of continency, " they filled the city with rapes, adulteries, and " fodomitical crimes." I forbear to mention many other teftimonies of the like nature, and {hall only add, that though, to the reproach of Proteftants, there are many of them very cor- rupt and immoral ; yet their vices are far from exceeding thofe of the Papifls, even thofe that are committed at Rome it felf, not only by the laity, but by their very cardinals, bifhops, and priefts. So little reafon have they to boaft of the holinefs and virtue of thofe of their com- munion.
Note XI.
Bellarmine's next note is, The glory of miracles. And this mark he divides into two parts :
1. That miracles are necejfary for the confirmation of a new faithy and extraordinary mifpon,
2. That real miracles are effeSiual and fujicient for this purpofe ^ From the firft of thefe, the
Cardinal infers that the Proteftants have not the
^ Gloria Miraculorum. Sunt autem duo fundamenta praimittenda. Unum, quod miracula fint neceiTaria ad no- vam fidera, vel cxtraordinarium miffioncm. Alterum, qaod (int efficaci» et fuHicicnti;i« Jkii. Cap. 14.
true
true church amongft them ; and from the latter, that the true church is the church of Rome. Let us confider each of thefe a little diftindtly.
I. Miracles are neceflary for the confirmation of a new faith and an extraordinary miffion, and that therefore Proteftants cannot be the true church } becaufe, though they preach a new faith, and are not fent by the ordinary prelates, they have no miracles to confirm their doiftrinc or miffion. This is roundly faid, but it hath the misfortune to be partly falfe, and partly nothing to the purpofe. For,
I. 'Tis not univerfally true that miracles are necefTary for the confirmation of a new faith ; /. e. of principles contrary to fuch as have been long receiv'd, and embrac'd by the generality ot mankind ; in which refpedt, principles of ever- lafting truth may be faid to be new: For the main principles of all true religion arc founded in the very reafon and nature of things, and de- monftrable to the minds of all impartial confi- derers by the ftrongeft arguments, and need not the help of miracles to confirm them, and can never be made one jot more certain and true than they are in themfelves, though ever fo many wonders fhouJd be wrought in fupport of them. Thus the being and perfedions of God, that he, and he only, is to be worlhiped and adured, that his worfliip muft confiil in purity of heart, and holinefs of life, rather than in external rites and ceremonies ; and that moral virtue is more ex- cellent in it felf, and acceptable to God, and conducive to the happjnel's of mankind than im- morality and vice : Thefe, and the like great arti-.
clfs
cles of religion, ftand upon the certain and unal- terable foundations of reafon and truth, and arc cafily difcoverable by mens reafonable powers without any help of revelation, if they will make a right and impartial ufe of them ; and though miracles may be fometimes proper to awaken mens attention to the confideration of thefe things, yet they need not miracles to afcer- lain their truth and certainty, or to oblige men to believe and embrace them. And therefore, whofoever teaches fuch principles as thefe, he deferves to be believed and credited for the fake of the do<5lrines themfelves, though he neither pretends to a divine miffion, nor gives the pro- per teftimonials of it by real and undoubted mi- racles.
Nor doth the prevalence of contrary errors, and their having been long embraced by nations and kingdoms, make any alteration in the cafe : For tho' the do(5trincs of true religion, when firft pub- lifhed, will appear new to thofe, who have been brought up in old fuperilitions, which have been ftrengthned and confirmed by long practice, and univerfal example ; yet when they are agreeable to, and may be demonftrated by the moft evident rea- fon, their appearing new can be no argument a- gainft their truth ; and as they have truth and r«a- fon thus to fupport them, 'tis abfurd to expert or demand miracles to confirm them. And therefore, though Protcftants make no pretences to mi- racles for the confirmation of their dodtrines, and though when they firft preached them, they were fo far new, as they were contrary to ^hofe errors of Popery, which had univerfally
ob-
[ 3^ ]
obtained for feveral ages ; yet as they were many of ihem agreeable to the moft certain principles of reafon, reafon was fufficient to demonftrate their truth, without any fupernatural evidence whatloever j and to expedt the teftimony of mi- racles in proof, that angels, and dead men, and dead bodies, images and pid:ures, old relicts, crofles, and the like things, are not to be wor- {iiiped, is as idle and vain, as to demand miracles to prove, that a man is not God, a bone is not a living man, or a wooden crofs the perfon who was crucified and died upon ic. Again,
2. Though the Proteilant religion was a new faith when firft preached, in refpedl of thof« corruptions which had for fo many ages before prevailed in the church of Rome, yet there need- ed no miracles to confirm and eftablifh it ; be- caufe in reality it was no new faith, but the an- cient doctrine of the gofpel, which was at firft ■preached by the Lord himjelf\ and afterwards by his holy apoftles^ God himjelf bearing them witnefs, by diverje gifts and niiracleSy andfigns of the holy ghoji ; by which it was abundantly proved to be the dodrine of God, and upon which account all farther proof became entirely needlefs. The reformation introduced no new gofpel, but was only a revival of the old one j it only cleared the religion of Chrift from thofe corruptions and idolatries, and abfurdities, with which the follies and fuperftitions of men had blended it. And for this work they had fufficient authority and afliftance without any help of new miracles, 'uiz. the infallible word of God, which contains an authentick account of the religion of Chrift 2 Jefus
Jefus, and of that original evidence with which it was Co glorioufiy confirmed. What need then pf farther miracles for the proof of what God had already fct his feal to? Was not that which was given by Chrift and his apoftles abundantly fufficient? If it was, Proteftants have folid evi- dence to appeal to in confirmation of their re- ligion, even the unqueflionable miracles of Chrift and his apoflles in the firft age of the church, Vv'hich are the fure foundation of the Chriftian faith, and the only unqueftionable evi- dence that can be fafely depended on.
But now what miracles have the Papifts to boaft of, or that the7 can alledi^e in favour of their diftinguifning doctrines; when thofe do- (flrines themfelves were none of them ever fo much as heard of in the Chriftian church for above two whole centuries, and many of them not till feveriy eight, or nine hundred years after the publication of the gofpel ? As their dodtrines were never taught by Chrift and his apoftles, their miracles could be no poilible Confirmation of them ; and by confequence, their faith, as it is truly a new faith, never preached by the prophets of the old tcftament, nor by the apoftles of the new, many ages later than the gofpel dodlrine, and introduced upon the ruins of it, muft have had miracles to fupport and confirm it, by the Cardinal's own principles ; and therefore can- not be recciv'd as the dodrine of Cod, becaufe it hath not had that miraculous confirmation, which he hia^Jelf aMovvs every new faith ought fo' hxrve. Farther,
It 3. Though'
C34]
3. Though I will not pretend to fay, that the reformation was a real miracle, yet it was brought about in fo unexpe^led a manner, and by fuch extraordinary methods, as will juftifyany fober perfon in afcribing it to the influence and condudl of divine providence. It came into the world jufl as Chriftianity did, in a time of the groffeil ignorance and darknefs. It was propa- gated juft as that was, by preaching, reafon, and argument, and by the fufferings and blood of its confeiTors and martyrs. The firft promoters of it were comparatively mean m.en, that had neither birth, nor riches to recommend them. It was firft publifhed in a corner, and yet had afterwards an amafing fuccefs through almoft all the nations of Europe j fo that it might well be compared to the leaven, and the muftard-feed in the gofpel. It was oppofed as the gofpel was by the powers of this world, and all the methods of the moft cruel and bloody perfecutions. And yet it triumphed over all oppofition, prevailed againft long eftabliflied corruptions, and all the arts and violences of men to crulh it in its in- fancy J 'till at laft it became the religion of na- tions and kingdoms, and continues to be fo to this day, notwithftar^Jing the numberlcfs endea- vours that have been made ufe of wholly to ex- tirpate and dellroy it. And doth nor rhc hand of God appear in all this? May we nor truly fay. 1,'jis is the I ''; d's doings and 'tis ivonderful in our eyes? If the efficacy of any do(fLrine be a note of the true church, furely, as Protcftants, we have fome claim to it \ efpecially as tiiis effi- cacy hath been only owing to the nature of the
dG(ftrine
C 55 ]
dodlrine we preach, and not to any fubtleti'es or violences that we have pradtifed on mankind to embrace and receive it.
4. As to the miffion of the firft reformers to preach the dodtrines of the gofpei, in oppolition to the corruptions of Popery, as they did not pretend to preach any thing but what was con- tained in the facred writings, and as they never afTumed the characfter of extraordinary mejfen- gersfrom God^ the teftimony of miracles became abfolutely needlefs. They were generally fpeak- ing men of learning and abilities, capable of underftanding the original records of Chriftia- nity, and therefore capable of explaining thofe records to others, and preaching thofe truths which they themfelves believed. And this was furniture and qualification enough for the miffi- on to which they pretended ; and indeed every man, who is thus qualified, hath a right to preach the gofpel of Chrift, and to oppofe with all his might thofe corruptions which deform or deilroy the church of God.
Though therefore, it is certainly true, as Be!- larmine fays, that the firji reformers were iiot fent by the ordinary prelates^ will it follow from thence, that they had no right to preach the gofpel ? By no means. For how came thofe prelates to be the fenders general^ How came they to have the fole right to commiffion men to labour in the "word and doctrine ? We demand a copy of their warrant and commiffion for this purpofe from Chrift or his apoftles, and they muil excufe us from believing them upon their own word.
E 2 The
1 56 ]
The apoftle 'zcnV;.'?^ to the faiJits and faithful brethren at Colojfe^ exhorts them : Let the word of Chrijl dwell in you richly in all wijdom, teach- ing and admonipoing one another ^. And again. Let your fpeech be alivays with grace, feafoned with fait, that ye may know how ye ought to an- fwer every man ^ In his epiflle to the T^heffalo- nians, he coiDmands them : Warn the unruly^ comjo^t the feeble minded, fupport the weak^ qmncb not the fpirit^ defpife not prophecyings, prove ail things, and hold fi ft that which is good ^ And in his fecond epiftle : IVe command you, bre- thren, in the name of the Lord Jcfus Chrijl, that ye withdraw your fehes from every brother that walks dforderly, and not after the tradition which he received of us. If any man obey not our word by this epiflle, note that man, and have ?io com- pany with him, that he may be ajhamed\ The author of the cpifllc to the Tlcbreivs tells them, for the time, i. e. confidering how long they had been converted, \e cu(:ht to be teachers^. Sr. 'James, writing to the twelve tribes fcattered abroad, lets them know, If any of you do err Jroni the truth, and one convert him, let him hioiv, that he which converteth the /inner from the error of his way, flmll jave a foul from death " ; by which he fuppofes one Chrillian capable of con- verting another, who errs from the truth, from rhe error of hh way, and faving his Ibul. St. peter culU the fcattered Grangers a rcyal priefl-
* Cok'f. iii. \G. ••« U. iv. 6.
^ I TlxiT. V. 14— i I. '■■ z Thcff. ill. 6, 14.
" Htb. V. 12. * James v. i>>, 20.
C ?7 1
hood^y and commands them, As en) cry man hath received the gijt^ even Jo mintjicr the fame one to (mother^ as good Jiewards of the manifold grace of God. Ij a?iy man fpeak^ let him fpcak as the oracles of God ; if any man minijier^ as of the ability which God giveth ^. And finally, St. fohn tells thofe he wrote to : Beloved^ believe not every fpirit ; but try the fplrits whether they are of God^, Thefe, and many other like paf- fages that might be mentioned, are warrant enough for any ferious and underftanding Chri- jftians to teach, admonifh, and, if thc-y can, to convert others who have erred from the truth, to try the fpirits of thofe who pretend to be teachers and prophets, and to oppofe them if they find them to be antichridian and erroneous fpirits. And therefore, though the firfl refor-;- mers had no miffion from Popidi prelates and bifhop?, they had what is much better, an abun- dant warrant from the facreJ writings, to pro- teft againft, and warn men of the corruptions of the church of P^otne^ and to preach to as many as would hear them, the dodirines of pure and undetiled Chriftianity.
The bifhops and prelates were almoft all of them in a confederacy againft righteoufnefs and truth. The corruptions of re'if^ion were the things by which they maintained their luxury, pomp and avarice; fo that it was marjifeftly againit their intereft to encourage a reformat iow, or commiflion men to proaiote it. Mul} there- fore Chriftianity ever remain under tho/e corruo-
l I Pet. li. 9. s itj. iv. 10, II, J^ I Jjhn iv. I.
liOIiS,
tions, becaiife it was the fecular interefl: of the bifhops and clergy to fupport them? Muft no men preach the pure and uncorrupted religion of Chrifl, becaufe the bifhops refufed ro fend them; and the whole gofpel become ineffe<5tual to con- vert and fave men, becaufe the ordinary prelates made their profits from their ignorance, vices, and ruin ? Ridiculous fuppofition ! to imagine, that God hath made the religion of his Son to depend on the miffion of interefted, defigning priefts; and the preaching of his gofpel to be fubjed to the pleafure of thofe who are enemies to the p'?ricy and governing defign of it. The miffion of billiops and prelates is in it felf a tri- fling circumftiioce, of little or no importance, of which there is little or no mention in the fa- cred writings ; and if men are otherwife qua- lified by the providence and grace of God, by fufficient knowledge, by ftrong inclination, and a real undiiTembled piety, to preach the gofpel, thev have one of the beft commiffions from God that they can defire, to engage in this facred work, without any need of miracles to confirm their million ; becaufe every man hath a natural right to propagate truth and righteoufnefs, and 'tis every Chrifiian's certain duty to promote the religion of God and the Redeemer, as he hath ability and opportunity; though all the prelates in the world fliould refufe to authorize him ; or, in the language of the church, by impoficion of hands to ordain him. But thus much as to the firft part of this note. I now come,
2. To confider the other part of this argu- ment viz. the miracles which the Papifts boall ' I of
t 39 1
of in confirmation of their religion, and as wrought by, and in favour of their church ; or to prove that it is, in realitv, the true church of Chrift.
1. And here let it be obfcrved, that whatever miracles can be fuppofed to prove, they can never prove the truth of real abfurdities. They can never prove that the Vv^hole is more, or bigger than it felf ; /". e, that one individual fmgle body is, or can be ten thoufand bodies, and prefenc in ten thoufand places at the felf-fame time. They can never prove that a fingle body is it felf, and different from it felfj i.e. that a wafer, under the accidents of bread, is really a man ; much lefs that it is God, the eternal, uncreated God ; becaufe thefe are felf-evident contradictions, and therefore incapable in their very nature of being proved by any kind of evidence whatfoever.
2. Again, miracles can never prove the truth of do(Srines contradictory to each other, or of dod:rines contrary to fuch as have been already fufficienily proved by real and uncontefted mi- racles j becaufe this is abfolutcly to deflroy the very evidence it felf, and making it equally to ferve the purpofes of truth and fallhood ; nothing being more plain, than that contrary dodrincs cannot poiTibly be on both fides true, li there- fore it is a true dod:rine, and hath been con- firmed by the teftimony of God himfelf, that there is but one mediator betiveen God and rr.an^ e'-oenthe man Chrijl Jefus -, no miracles can prove that angels and faints are mediators as wcl! as Chrifl, becaufe thefe are two oppoliie coiura-
didory
r 40 ]
(3I6lory dodrines, one of which muft be necefii- tily and unavoidably falfe. And f^irrlier,
3. Miracles can never prove that idolatry and fupcrflition is the true and acceptable worfhip of God; that images, and pidures, and rclicks, and the like dead and fenfelefs thing?, are objccfts of wordiip; both becaufe 'tis abfurd to fuppofe it, and contrary to common fenfe and reafon ; and becaufe God can never give a fan6lion to his own difhonour, countenance what is conirary to his own glory, or command men to give thac worjfhip to the creature which is not their due, but due only to himfelf the etern:il and bleffed Creator. And therefore, as theie abfurdicies, contradidions and impietic^, are all adopted into the £uth of the church of Ro77ie, 'tis impolnble that any real miracles can have been wrought by God in vindication of them, or indeed that they can be fo m.uch as capable of any demonilration or proof. 'Tis in vain therefore that the Papifls appeal to the miracles of Chrift and his apofllcs, which were wrought only in confirmation of thole dodriner. v/hich were taught by Chrift and his apOillcs ; and not as proofs of thofe corrup- tions, which they have introduced rnto his church, to the difgrace of Chrift's religion, and the ma- nifefl: pcrverfion of the great delign and real ten- dency of his gofpel. Since therefore the mira- cles t)f ChrJif and his iiifpired apofllcs were wrought in confirmation of dodrines contrary to thole taught by the church of RomCy that church wants this proof of the truth of her doftrines,- and of coniequence this note of her being, the true cliurcli. Wha'^
C40
What muft we fay then of all thofe mifaclds of which the church of Rome boafts, for a fuc- ceflion of many age* ? I anfwer, that fuppofmg any real miracles have been wrought in vindica- tion of her corrupt do(ftrines and pradlices, the workers of them are by no means to be regarded and hearkened to; no^ not if he who did them were an angel from heaven, becaufe the gofpel of Chrill Jefus is immutable, and the men are pronounced accurfed who willingly pervert it.
'Tis laid down by St. Paul, as one mark of the great apoftacy from the Chriftian church, and of the charad:er of the man of //«, and Jon of perdition, that his coming jhould be after the working of fat an, with all power, and figm, and lying wonders, and with all decei'Veablenejs of un^ righteoufnefs in thoje that perijlj \ And of con- fequence, this power, and thefe figns and won- ders, are not to be regarded as we value our fal- vation, and would not be given up of God to jlrong delufions to believe a lye. Hence our bleifed Lord cautions his difciples : There (hall anfe falfe Chrijis, and falfe prophets, and JJmll fiew great Jigns, and wonders : But, behold, I have told you before : Wherefore, believe it not ^S
So that if the Papiils teach you another gofpel than wliat the apoftles preached, believe them not; no, not if they perform unqueRionable figns and wonders. You may aiTure youn felves thofe ligns could never be done by the inSuenc^ of that holy fpirit that guided the apollle?, who is the fpirit of trutli, and can never corTtradi(5t
' a. TiitC ii. 9, '^ M.ut. xxiv. 24., 15, kJ".
F his
his own teftimony, nor confirm a religion con- trary to Chrift's. And therefore, if the miracles boafled of by Papifts, as wrought in confirma,- tion of their errors, were real ; they were un- queftionably lying wonders of the working of fatan ; wonders wrought in confirmation of a lye ; or elle the delufive impofitions of that evil Ipirir, to deceive and pervert thofe, who have pleajure in iinrighteoufnefs^ and will not receive the love of the truth that they may he favcd.
The truth indeed is, that many, if not all, of the pretended miracles of the church o{Rome^ are the inventions of idle, fuperftitious monks ; or the importures of crafty dcfigning priefts, to create in the people a reverence for their own corrup- tions, and to bind them the fafter in obedience and fubjedlion to thcmfelves. The legends of their faints abound with the moft palpable ab- furdities, and romaniick impoffibilities ; their miracles have no characters of probability atten- ding them, nor any authentick vouchers to fup- porc them. Many of them have been proved to be mere frauds and cheats, and others of them may be performed by men of common in- genuity and dexterity. So that there is no proof of real miracles having been ever wrought a- monglt them ; and therefore, 'tis with as little truth and modclly, that they boaft of the glory of their miracles^ as of the purity of their do- dtrine.
Not
C4?]
Note XII.
The Cardinal's twelfth note is, ^ T'he light of prophecy ; for as Chri/i promt fed the church the gift of miracles^ jo alfo he did the gift of pro- phecVy in the third chapter of the prophecy of Joe'i. To this, a fhort anfwer will be fuffi- cient.
1. That prophecy can no more prove than mi- racles, that falfe do^ftrines are true, or that the idolatry of the church of Rome, is the true re- ligion of Jefus Chrifl.
2. That the prophecy of Joel doth not in the lead affure the church that the gift of prophecy lliould be a permanent gift : Yea, St. Peter fcems to affert the contrary, when he tells the JewSy- that the effuiion of the fpirit on the apoftles at the feall of Pe?itecofi, ivas that which waifpoken by the prophet Joel"', i.e. it was the real ac- complifhment of that prediction by him ; and therefore, the continuation of that gift beyond the apoftolick age, was not neceffary to that accomplifliment j and therefore no neceffary mark of the true church.
3. If prophecy be a neceffary note of the true church, it certainly follows that the church can never be, in fome part or other of it, without this gift J becaufe whenever it wholly ceafes, then
^ Lumen propheticum. Sicut enim Chriftus promittir, Kcclclla; donum niiracuiorum, i^a ct a n, "Jotl 111. pro- Uiittic donum prophetiaj. Ca^. 15. '" Acts li. \6.
F 2 oae
r +0
one etrential mark of the true church ceafes tao ; and confequently the church of Rome can never make out her claim to this character. Becaufe Bellarmine himfelf doth not undertake to prove that his church was never without it, and only mentions three perfons, St. Bennett St. Barnard^ and St. Francis^ who had it fince the time of Aujlin^ i. e. about the compafs of one thoufand tvVo hundred years. And therefore, this gift can be no cfTcntial mark of the true church, nor the want of it amongft Proteftanis any proof that they are not a part of it; or ehe the church of Ro7?ie herfelf can have no pretenfions to this characflcr, which, for the greareft part of above one thoufand two hundred years, appears to be evidently deftitute of ir.
4. Nor indeed is there any folid proof that they, to whom they attribuce this divine gift, ever poilefl'ed it. The many fabulous legends they have invented, and the bafe methods they have taken to fupport their errors, render all the accounts of the prophecies of their pre- tended iaints iufllv liable to fufoicion. Men jnay fomerimes make very probable guelTes of iuturc things J becaufe of a certain concurrence of affairs, which render fuch events highly probable, vy'ithout ever deferving the character ot prophets, or indeed having a title to the cha- radtcr of good men.
5. The religion of Proteftanis, which is tl>e religion of the bible, was delivered by men real- ly poirclicd of a prophetick fpirit, and by con- iequencf, hath the conhrmation of prophecy a^ well as miracle^'. Whereas^ the diliingui-
ihing
C45]
filing dodrlnes of the church of Rome were none of them preached by apoftles or prophets, and are not to be found in the facred writings, and thus have neither the evidence of miracles or prophecy to fupport them. I may juftly add on this head,
6. That amongfl: Proteftasits, there have been diverfe good and pious me?n, who have fpoken of future things with great 'clearnefs, and which have adually accordingly come to pafs ; and who therefore have at leail as much a right to claim the honour of this prophetick infpiracion, as any perfons whatfoever that can be mentioned in the church of Rome.
Note XIII.
The next note is, " The confejjlon evefi of ad- "jerfaries in favour of the church of Rome j whereas the Catholicks are ?:ever found to praife^ or commend the doSirine^ or life of hereticks: But this mark proves nothing more, than that Pro- teftants have more charity, or lefs prudence than the Papifts. If Proteftants commend any thing that is commendable in any of the writers of the Romifi church, they adt according to the rules of juftice and charity, how much foever they differ from them in the eiTentials of religion. And if Papifts in general cenfure, and reproach, and revile all Proteflants, whatever be their vir-
" Confeffio adverfariorum. Nunquam inveniuntur Ca- tholici kudafie aut approbafTc do6lnnam aut vitam ullo- Tum hareijcorumw O^. kJ",
tucs
C46]
tues and excellencies, merely becaufe they dilrer from them in their religious principles, 'tis an argument that they have neither juftice nor cha- rity in them ; and confequently can be no argo- ment that they are the church of Chrift.
Befides all confillent Proteftants unanimoufly condemn the church of Rome as guilty of here- iy, fchifm, and great corruptions in the dodlrine and worfhip of Chrift ; and though Ibme may allow her to be the true church, notwithftand- ing all her grofs abufcs of the chriftian religion, they are generally fuch as have favour'd the fu- perftitions of Rome^ and fliewn a very good in- clination to become reconciled to it. This was true of Laud and his brethren in the time o^ Charles I. and of all thofe of the clergy in the preient time, if any fuch there be, who are his favourers and followers. They want to main- tain the charad:er of God's ambafladors, and the notion of a lineal defcent from the apoflles, as their fuccedors in power and dignity j and there- fore, the church of Rome muft be a true church to convey the fucceffion down to them, though ihe hath fcarce a fingle mark of the church of Chrift belonging to lier.
But the praifes of fuch men arc of as little efficacy, as the curfes of the church of Rome. They neither of them prove any thing at all : And 'tis mere trifling with the world to put the approbation of mortal men againft the cenfure of fcripture, and the fentence of the fpirit of God. The doctrine and pradtice of the church of Rome^ are exprefsly condemned by the ora- cles ot truth j and therefore, it fignities rwthing
ihougU
t47l
though the whole world (houldjuftlfy or com- mend her.
Note XIV.
The next note is, " ^he unhappy exit, or death of thofe who have oppofed the church of Rottie* Thus the Cardinal tells us that Luther and Oecc^ lampadius died fuddenly, Zuinglius was killed in war againlt the Catholicks, Carolojladius was killed by the devil, and Calvin was eaten up of worms, and died curfing and blafpheming : There is need of but few words to (hew the im- pertinence and inconcluiivenefs of this mark.
For the arguing from the manner of mens death, to the goodnefs or badneis of the caufe and principles they have efpoufed, hath no founr dation in reafon or fcripture, and can proceed from nothing but fuperftition or prefumption. 'Tis mere fuperftition to imagine, that God goes out of the common method of his providence to punifh the fms of particular perfons ; or thac the accidents which prove fatal to them, and generally happen according to the ordinary courfe of things, are inflicted on them as judg- ments for extraordinary offences. 'Tis alfo grdiic prefumption, as it implies a bold and ra(h de- termining concerning thofe fecret methods ot the divine conduct and government, which can never be known without an immediate reve- lation.
*" Infclix exitu^ feu fi lis eorum qui ecclcfxam oppug-
naot. Cap' i?- '
'Tis
[48]
"'Tis alfo contrary to the plaineft determlna^ tions of the facred writings, and the judgment of the fpirit of God contained therein. The wife man tells us, T'haf all things come alike to all^ there is one event to the righteous and the lijickcd^ to the good, and to the clean, and to the unclean ; to him that jacrificeth, and to him that Jacrijiceth not : As is the good, Jo is the /inner ; and he that jweareth, as he that feareth an oath ^. And again, There be juft -men unto whom it hap- feneth according to the ivork of the wicked j ajid there be wicked men to whom it happeneth accord- ing to the work of the righteous ^. Somecimes righteous and good men are cut off by an unex- pected ftroke : For there is a juji man that perijhes in hts rigbtcoufnejs ' \ whilll wicked men live in profpericy, and prolong their days : For there is a wicked 7nan that prolongs his life in wickednefs.
The truth of thefe obfervations may be proved by many fads, and therefore, were all tl^e in- flances mentioned by the Cardinal jull: as he re- prefenis them, they would prove nothing of what be alledges them for, "oiz. that the churches of the reformarion are not the churches of Chrift, or that tiie hrfl reformers were evil men and hereticks.
But he is miftakcn in his fa(5ts, or hath wil- fully mifreprefentcd them. Of Luther, he fays, that he died fuddenly in the night , having chearfully, and in good health, eaten a plentitul ^ fupper in the evening : But this is not true; tor Luther had been in a declininji ftate of iiciilch for feveral months before hia death, and had
p Ecckf. ix. 2. *" Id. viii. 14. ' Id. vii. 15.
I lived
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lived in the conftant expe6tatIon of, and pre- paration tor it. The evening before he died he fupped wich his friends, and talked chearfuUy with them both upon ferious and other affairs. In the intervals of his pains he cried out, O hea-^ vciily father^ though I jniiji be taken out of this life^ yet, I certainly know that I fiall dwell for ever with thee, and that no one foall take me out of thy hands. And after a folemn confeffion of his faith in Chrift, the agonies of death came on him, and folding his hands together, he gent- ly breathed out his laif, and died.
This is the relation of Juflus jfonas, who was prefenc at his deceafe, as given by Secken- dorj\ and utterly deflroys the credit of the ftory of his dying a fudden death : But fuppofing he had thus died, what argument is this of a pu- nishment from God ? A fudden death to a good man is fo fir from being an inftancc of the di- vine difpleafure, that 'tis rather a very deiireable circumftance, rather to be asked of God, thaa deprecated as a judgment j not to add, that the prefervation of Luther for fo many years, from 1517, when he fir ft began to preach againft in- dulgence, to the year 1546, when he died, in oppolition 10 the endeavours of his enemies to dciboy him, is a much ftrongcr proof that his caufe was owned, and he himfelf under the fpe- cial protedion of God, than the pretended fud- dennefs of his death, had it been fad:, could have been, that 'twas a punifhment infiid'ed on him by God, for his oppofing ih^ ufurpaiions, idolatries, and abfurdities, of the church ut Rome.
^ Lib. 5. St a. tf. (5. 133,
G A3
C 5° 1
As to Ziiingllus^ 'tis acknowledged that he died in war, in defence of the religion and li- berties of his country : And is fuch a circum- ftance to his diilionour, or an argument of his falling a facrifice to the divine vengeance, or of the badnefs of the canfe for which he fought ? What then fliall we fay to Jojiah^ king of Jii- dahy concerning whom the facred hiftorian writes : He did that which was right in the fight of the Lord, and walked in the ways of David his Jather, and declined neither to the right hand, nor to the left ^ And yet this pious prince was llaiii in war by Necho king of Egypt : But did this prove that the fuperftitions of Egypt was the true religion, in oppofition to that which God himfelf had eflabliflied amongfl the Jews ?
As to- Occolampadius, he died, as Melchior Adams informs us, in a very gentle and defire- able manner, not fuddenly, but after fifteen days illnefs, of an ulcer upon the Os Sacrum ; repeat- ing from beginning to end the fifty firft Pfahn, a little before his death ; and with his laft breath crying out, Lord Jcfus fave me, in the prefence of ten <ji his brethren, who agreed in this ac- count of him ".
As to Carolo/ladiiiSy the ftory of his being killed by the devil is ridiculous, and hath no au- thority to fupport ic ; the epiftle of the mini- fters of Ba/il, mentioned by the -Cardinal, ha- ving never been produced, and being no where to be found. Petrus Boquifius, who was at the funeral of Caroloftadius^ hath expofed this vile
* a Chron. xxxiv* a,
' Melchior. Adam. vit. Germ. Theolog. p. 57. Edit. Francor
forgery >
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forgery ; and tells us, that he died, amongft many others, of the plague, which then cruelly raged in Germany^ and at Bafil^ on ChriJimaS" day ; and that he was honourably attended to his funeral by great numbers of the academy ".
As to Cahin, the Cardinal's whole account is an impudent impofture ; and Bolzec , from whom he takes it, a man neither of morals or credit fufficient to atteft it. He bore an irrecon- cileable hatred to Cahijt^ for having been im- prifoned at Geneva, and banifiied from the ter- ritories of it, upon account of fomeihing he had delivered about predeflination. He was ori- ginally a Carmelite friar, and turned Proteftanc and Phyfician, and afterwards returned to Popery again, and proftituted his wife to the canons of Antun in Burgundy : An admirable witnefs of this infamous flory of Cahi?2's death !
Beza, who was a minifter himfelf at G.'*;/^'!;^, and adminiftred the facrament to Cahin a little before his death, tells us he was naturally of a thin confumptive conftitution, which he greatly impaired by long abftinence, and indefatigable ftudy and labour. He died of a complication of diflemperi, though the immediate caufe of it was an Afihma. A little before his death, the Syndicks and Senators paid him a vifit, to whom he gave an affedlionate and chriflian exhortation. The month of May, in which he died, he fpent almoft in continual prayer, with eyes lift up to heaven, when the Ajlhma had aimod flopped his voice ; oftentimes repeating the words of David, I was filent, O Lord, becaufe thou didjl It. May the 19th, he fupped with his brethren, * Meichior Adami. p. 87,
G 2 the
r 5n
the mmifters, and told them he fhould never more jfit with them at table ; and from that day, to the 27th of the fame month, when he died, be lay as one almoft dead, and at laft departed in the moft gentle manner, without ahnoft a figh or groan, retaining his fenfes and reafon to the laft : This is Bezas account, who was with him almoft continually in his ficknefs, and at his death, and is an abundant confutation of the feandalous and vile account of Bolzec, and BeU larfnine from him. And, tho' any man of honour and candour would have been alhamed to have re- tailed fo impudent a piece of fcandal ; yet, to do the Cardinal juftice, nothing lefs could be expe- cted from him, who lays it down as a certain fad:, ^hat no Catbolicks are ever foimd topraije or ap" prove the doclrine^ or life^ of heathens or hereticks ^ . But, fuppofing the Cardinal's ftories to have been all true ; yet, if fuch unfortunate deaths prove the badncfs of the firft reformers caufe. How juftly may the argument be retorted on the Papifts ? How many of the very heads of their church have died fudden, violent, infamous deaths ? Platlna tells us, that Pope Leo \ . was de- pofed by Chrijhpher^ and died in javl thro' griefj that "John XL was taken by the Souldiers and ili- fled to death with a bolfter ; that 'JohnYAW. a wretch, who, from bis youth, hnd been addicted £0 the vileft lufts, was taken and killed in the very >adl: of adultery j \h2.\Beneditl VI. was ftrangled or famifhed to death in ^LAngclosc^^^Xifdi^Rome; that fohn XXII. who promifed himfelf a long life, was crufhed to death by the fall of a new chamber at his palace at Viterbo i with many other inftances 5- De >yjoc. Ec, Can. \6.
of the like nature, that might be mentioned, if fuch kind of arguments were any thing to the purpofe. But I proceed to,
Note XV.
Which is the temporal felicity^ conferred by God 071 thofe^ who have dej ended the church ; for^ fays he, catholick princes have never heartily ad- hered to God^ but they eafily triumphed over their enemies ^. And for the proof of this he produces many inllances out of the Old Teftamenr, of Abraham^ Mofcs^ Jojhua, David, and others ; and of Conjlantine, "Theodofius, and others, un- der the New Teftament difpenfation : But, that this is a very uncertain and fallacious note, will appear by a little conlideration j for, if temporal felicity be a note of the true church, it mulr be fuch a note as is peculiar to, and infeparahle from it, and as never doth or can agree to any falfe and antichriflian church whatfocver ; for no demonftration can be plainer than this, that if temporal felicity oftentimes belongs to the falfe church, it can never be a difcriminating note, or mark, of the true one.
Now, though Mofcs, and JDavid, and other good princes amongft the y^tw, had very fignal fuccefles from God ; and, though an adherence to true religion and virtue, hath a tendency to fecure princes and nations the divine procedtion and bleffing; yet, that good princes have not been always fuccefsful againft bad ones, is evi- dent from the inflance before mentioned of Jo-
^ Fclicirns temporalis, divinitus iis colhu, qui eccleh- i)m defcnderunt. Nunquam enim carhol-ci prinv-ijics ex ii- nimo Deo adhaeferunr, quin faciliime dc iioiti^.us tnuiu- p.vareni, > .
C5+1.
fiahj who was {lain by the idolatrous King of Egypt ; and from the Maccabees^ of whom Judas Maccabaus was (lain fighting againft Bacchides^ rfnd his army routed : Jonathan^ his brother, was treacheroufly feized and flain by Tryphon : SimoHy his brother, was traiteroufly murthered by Ptolomy his fon- in-law ; whereas the Cardinal produces the Maccabees^ as inftances to prove the temporal profperity of good princes, and their triumphs, by the help of God, over their enemies.
But, fuppofing no inftances could be produced of Jewi/h princes, but what had been profpe- rous, were not the kings of the heathen nations altogether as fuccefsful ? How often were the yews themfelves oppreiled, beaten, enflaved, and carried into captivity by them ? What were the fuccefles of their moft fortunate princes in comparifon of thofe of T'iglathpbilefar^ Salma- nafar^ Nebuchadonofor^ and others, to whom they were fucceffively tributaries and fubjecfls ? Now, if temporal felicity, fucceffes, vidorics, Jargencfs of empire, and multitude of riches, ^re marks of the true church, we muft not look for the church amongft the Jews^ but amongft the heathen nations and princes, who could oftentimes boaft of this note, and polleffed it in a much more remarkable manner than the Jeiv- ijl) princes and nation ever did.
Befide?, if temporal felicity be a mark of the church, where was the church of God in the days of Elijah ? Abab was an idolatrous prince, and a great encourager of idolatry in his kingdom i and the Jews were fo univerfally in the kin2;s meafures, that Elijah complains to God; 'I be children of I fr a el have for fake n thy
cove-
[55]
co'^oenanf^ and Jlain thy prophets with the pujordj and /, even I only, am left ; a?td th^y feek my life to take it away \ 'Tis true God tells him, / have lejt me feven thoufand in Ifrael, all knees which have not bowed unto Baal, and every mouth which hath not kijjed him ^ But they were op- prefTed, and perfecuted, and had not one mark of temporal profperity to prove them to be the church of God.
Much lefs can fuch profperity be a difcriml- nating mark of the chriftian church. The Cardinal, elate with his own purple, titles, emoluments, fplendor, and riches, forgot, fure- ly, the circumftaices and dodrine of Jefus Chrift ; that he himfelf was defpifed and re)ed:ed of men, and at laft crucified and flain by wick- ed and ungodly hands i and that he taught, that whofoever would become his difciple, muji take up his crofs and follow him.
Nor had the apoftles of our Lord any thing of the glare of worldly grandure and profperity to attradt the eyes and allure the hopes of man- kind : No, they approved the?}7jelves the minijlers of God, in tnnch patie?ice, in afiicfions, in neccf- Jities, and diflrefjes, in ftripes, in imprijonmcnt;, in tumults, in labours, in watcbings, and in faji- ifigs\ And as to the generality of thofe they converted, St. Paul iqWs the Corinthians: Te jee your calling, brethren, how that not rnany wife men ajter the flefld, not many mighty, ?iot fnany noble, are called. But God hath chofen the fooiifh, wcak^ bafe, and defpifed things of the world, that no feJJj /hould glory in his prejence *. And as to
^ I Kings xix. r^, b Id. Ver. i8.
' 3. Cor. VI. 4, ;. ^ i Cor. i. 26, ^'c.
their
' I 56]
their dodlrine they taught, all that will live god^ ly in Chrili Jejiis fliall fuffer perfeciition " j and that we muji, through much tribulation^ enter into the kingdom of God ^.
And accordingly for three hun-dred years, at leaft, the chriftian church had not much of this mark of the Cardinal's belonging to her, but was expofed to, and harrafled by perpetual per- fecution, when almoft every year produced new confeflors and martyrs, and the very name of a Chriftian was made criminal. How then can that be a difcriminating mark of the church of Chrili, which that church wanted for three hun- dred years ? Or are the effential marks of it alter- ed fince that time ? Proteflants will expert fome good authority for this before eney will eafily be- lieve it : Befides, what will become of this note in the days of antichrift, when as the Cardinal allows, fuch %yill be the cruelty oj the perfecuti- on under him, as to hinder all the public k exercijes of true religion^? If this be true, and yet if, as he affirms againil: S9tus^\ that moft cruel perfe- cution fliall not wholly extinguilh the faith and religion of Chrift; then the true church will and may fubfid without temporal profperity, even in circumftances of the moft dreadful perfecution ; and therefore, the Cardinal, as he begins his notes with a mere name, ends them with a mani- feft contradidion, affirming temporal profperity to be a diflinf^uilliing note of the true church, when, at the fame time, he allows it can and will fubliii without it.
*" 2 Tim. lii. 12. *" A61s xiv. 22.
6 Dc Rom. Punt. 1. 3. c. 4. ^ Id. ibid. c. i
As
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As to all the inftances he brings of the profperi- ty of Chriftian princes, they are nothing to the purpofe ; fince it may be eafily proved, that Ca- tholick princes have often come to violent ends, and been very unfortunate in their wars. Henry III. and IV. of France^ were both murthered by aflaflins : Mary^ Queen of Scotland^ loft her head upon the block : And James the fecond of Eng- land, a zealot for Popery, was forced to abdicate his crown, and died in exile : How many vidlories have been gained over Chriftian princes by the Turks? How many by Proteftant hereticks over Catholick kings ? Queen Elizabeth, an heretical queen, triumphed over the invincible Armada, and baffled all the power of Spain, and had a glo- rious reign of above forty four years continuance: Lewis XIV. of France, that moil Chriftian king, had his armies often defeated, and all his lawrels taken from him j and might have been deprived of his kingdom too by an heretical general, had it not been for the treachery of faithlefs men, who betrayed their country, and were haftily introdu- cing a Popifti pretender. Italy it felf, the feat of the beaft, is at this day the feat of war ; and Ca- tholick princes are devouring each other, whilft the chief Proteftant powers are looking on at a diftance, and their fubjedls enjoying the bleflings of peace and plenty. So fallacious is this argu- ment of temporal felicity, and fo little conclulive for the caufe of him that brings it. And thus have I gone through thefe fifteen notes j and iliewii you that many of them are impertinent and falfe, and no notes at all of the church of Chriftj and that thofe of them that are good, do not be- long to the church of Rome : So that, as ftie hath
H ao
L 58 1
no true marks of the church of Chrift belonging to her, file ought to be cfleemed and avoided by all as an antichriftian church.
And truly {he hath the marks of fuch a church evidently belonging to her. Had St. Paul been witnefs to the infolence and impiety of the Popes, thofe heads of the church of Rome^ he could not have given a more exadl defcription of them, than he hath done in the man of fm^ and Jon of perdition '.
1. He oppofeth and exalteth himfelf above all that is called God, or is worfhiped, 2 TheJf.W. 4.
2. He lltteth as God, in the temple of God, ihevi^ing himfelf that he is God, Ibid.
3. His coming is after the working of fatan, with power, andfigns, and lying wonders, and all deceiveablenefs of unrighteoufnefs, Ver. 9, 10.
4. The feat of this beaft is myftical Babylon^ Rev. xviii. 5, that great city,
5. Which hath feven heads or mountains, Rev. xvii. 9.
6. In which dwells the woman, that great whore, which is arrayed in purple-, and fcarlet colour, and decked with gold and precious fiones and pearls, Fer. 4.
7. That fits upon a fcarlet coloured heart, full of names of blafphemy, ver. 3. Such as. Lord God, Moji Holy Father 'y Optimus, Maximus, Great- eft and Bejt.
8. That reigneth over the kings of the earth, Rev. xvii. 18.
9. That fits upon many waters, which are the people, multitudes, and nations, and tongues, that £he hath bewitched with her idolatries, Fer. 15.
10. Which hath gotten drunk with the blood of the faints, and with the blood of the martyrs of Jcfus, Vnr. 6. il.Upoa
C 59 ] .
11. Upon her forehead this name is written. Mystery, Rev. xvii. 5. Tranfubftantiation.
12. The merchants of the earth have waxed rich through the abundance of her delicacies, Rev. xviii. 3. by the fales of indulgences, mafles, relicks, agnus Dei'Sy and the like merchandize of the priefts of Rome.
13. She deals in flaves and fouls of men, Fer. 13.
14. She teaches do6lrines of devils, forbidding to marry, and commanding to abftain from meats which God hath created to be received with thankfgiving, i Tim. iv. i, &c. And,
15. She hath beguiled men by a voluntary hu- mility ; and hath introduced and eftablifhed the worrfiip of Angels, Co/of. ii. 18. and the honour- ing MahuzzimSy i. e. the fouls of dead men, with gold, and filver, and precious ftones, and valu- able things, by the invocation of faints, venera- tion of their relicks and images, both which are adorned in the church of Rot7ie in the mod fump- tuous and coftly manner.
Thefe fifteen notes I would oppofe to the Car» dinal's, and I, in myconfcience, think they every one belong to the church of Rome : And as thefe are evidently the marks of Antichrift, of that beaft which it was prophefied fhould afcend out of the bottomlefs pit, let us all take heed how we worfhip or receive her mark : For^ if any man worjhip the beafty and receive his fnark in his fore- head, or in his hand, the fame JJmll drink of the wine oj the wrath of God, which is poured out without mixture into the cup of his indignation ^. And when we think of the fouls of thofe which ]l Rev, xiv, 10,
(he
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(he hathjlain for the word of God^ and the tefitmo' ny which they heldy let us, in abhorrence of this impiety and cruelty, cry out: How long, O Lord,
HOLY AND TRUE, DOST THOU NOT JUDGE AND AVENGE THEIR BLOOD, ON THEM THAT DWELL ON THE EARTH 1
.Adhere therefore, my brethren, to the Prote- flant religion, I mean the religion of the New Teflament, which contains the whole of the Chri- ftian fcheme, and is your furcft guide to falvation and happinefs. If, indeed, you are in love with flavery, and would have lordly priefts tyrannize over your confciences, your perfons, and etiates ; if you choofe ignorance inftead of knowledge, fu- perftition and idolatry inflead of pure and accept- able religion, and regard more the inventions of men than the commands of God, Popery is the re- ligion ready for youracceptance : Bur, if you love your God, your Redeemer, your fouls, your bodies, your children,your eftates, andcountry,Poperymu& be your abhorrence, which is a religion only tit for ilaves and fools; who have facrificed all the valu- able interefts of mankind, or have not fenfe fuf- ficiently to prize them. Be thankful to God there- fore for the privileges you enjoy ; educate your children firmly in the principles of civil and reli- gious liberty. Walk worthy your obligations and privileges, that God may not be provoked to with- draw his proteftion from you, nor to give you up into the hands of men, who wlidre ever they pre- vail bring ruin and flavery, inijuifitionsand tortures with them ; and whofe'true chara<^er it is, That
'THEIR TENDER MERCIES ARE cp/e^-TIES.
F I N J Si*
E K R A T A. Page $. Line 7. for tlem, twice, rcjd, U, p- 9« '• 9\
THE
S U PREMAC Y ^*'
4- ^
OF
St. PETE R
A N D T H E 9
ft
Bilhops of Rome his Succeflbrs:
Consider'd in a
'SERMON
Preached at Salters-Hall,
January 23, 1734-5- By DANIEL NEAL, M. A.
LONDON:
^printed for R. H e t t, at the Bible and Croivn in the Poultry. M DCC XXXV.
(Price Four-Pence.J
^^/^f?/^/'3^A'
i -'
fT- ^
/
/
Matt. xvL i8, ig.
1,8. ^nd i fay cilfo unto thee^ that thou d7'f ""' Peter -J dtid upon this rock I ivill build ■ ' ' 7ny churchy and the gates of heli JJjall not prevail againji it,
19. And I nvill give unto thee the keys cf the kingdom of heaven^ and ivhatfoever thou (halt hind o?i earth JJjall be bound in heaven, and what/bever thou Jhalt loofe on earth jhall be loofed in heaven^
HEN the Chriftian relieion was firft preached among the Gentiles, it prevailed by its own divine excellence and purity ; but in procefs of timcj the am- bition and avarice of men de- formed its native beauty, and weakened its influence, by blending it with worldly power, till by degrees the fpiritual kingdom of Chrilt, which confifts in rigljteoufnefs and peace^ was changed into a temporal monarchy over the bodies and fouls of men under one fovereign Pontiff, who arrogated the title of Succefo'' of St. Petcr^ and Vicar-General of Chrijt upon Ea?-th.
A 2 When
[ 4 ]
When the Roman empire became Chriftian, the Emperors afTumed the fupreme power in ecclefiaflical affairs, and mahitained it fome hundreds of years.^ They confirmed the elections of bifliops, called councils, and eilabliflied their canons by an Imperial edidl : They appointed judges for religious caufes, iind depofed bifhops that were lapfed into he- refy. EiiJ'ebiiis therefore, in the life of Con- Jlantlne^ calls him x^Aoc 'QnavLo-TTz^y the general bifhop, or director of all things relating to the external polity of the church. But when the empire was divided and broken, by the irruption of the barbarous nations, the bifliop of Rome ftarted his claim to a primacy of jurifdid:ion over all Chriftian bifhops \ and taking advantage of the diftrad^ions of the em- pire, entirely threw off the Imperial yoke, about the IXth or Xth century, and affumed an abfolute authority, not only over the Cler- gy, but over Kings and Emperors, and the whole Chriftian world, in all cauies civil and ecclefiaffical. Some ages after, there was a fierce conteft about the fupremacy of the Pope over the whole colleBi've body of the church.^ And tho' this point was not abfolutely deter- mined in the council of T^rcnt, BcUarminej the celebrated Romijh champion, and his fol- lowers, have declared it unlawful to appeal from the fentence of the Pope to any future general council.
Ti5
" ^panh. Ec. HilK p. ii02. .'' Sec. xv.
'TIs a vaft and boundlefs empire of fuper* llition and flavery that is formed upon thi^- ulurpation j perfons of all ranks are bound to believe whatever the Pope decrees, and to obey all his bulls on pain of damnation. If fovereign princes dare refifl him, or refufe obedience to his arbitrary and imperious di-' <a:ates, the trumpet is founded to fedition, fub--' jedts are abfolved from their allegiance, and commanded to bind their kings in chains, and their nobles in fetters of iron. If his Holinefs is pleafed to interdidl v^^hole kingdoms, the publick w^orfhip of God mufi: ceafe, and their temples be fhut up till they return to their du- ty Vaft contributions have been railed,
and immenie fums paid annually into the Pope's coffers, by Peter s-peme^ the fo'/i fruits end tenths of the clergy^ the fale of i?idulgences^ Agmis Dei's, and other holy v^ares of the like kind, for the fupport of his unrighteous do- minion. It v/as ulual in England^ before the reformation, to levy 2i tenths and fometimes a fifth of all ecclefiaftical livings, for the iervice of the church, or fome expedition into the Holy Land, which conlidering the vaft num- ber of Religious Houfes in thofe times, pro- duced an incredible revenue. Upon a compu- tation, made by order of king Henry III. in the year 1245, ^^ appeared, that more money was carried out of England annually by the Pope's authority, than all the revenues of the crown put together.^ And without doubt,
the
f /'(pA-'s A<Sls and M^n,- p. 325, 326,
[6]
the whole riches of the nation had been con- veyed away thro' this channel, beyond reco- very, had not the ftatutes of Fro'-oifors and
Premunire taken place. Fierce and bloody
wars have been kindled in the Chriftian world by his dirediion, not to mention the more compendious ways of difpatching hereticks by poifon or murdering now and then an hundred thoufand in cold blood, as in the mallacres of Ireland^ Paris\ and the valleys of Piedmont. Our nation has been a remarkable example of all thefe in their turns. Never did Popery triumph v/ith lefs controul in all its falfe and bloody colours, than in this illand for feveral hundred years. And when the all- wife Pro- vidence of God raifed up thofe glorious inftru- ments of the Reformation, who delivered us^ from fuch barefaced ufurpation, our holy mo- ther the church became as mercilefs as flie had been tyrannical and infatiable, and inthegreat- nefs of her charity excommunicated our rulers, diflblved the 2;overnment, and doomed our fore-fathers, with all their pofterity, to tem- poral miieryj and eternal perdition. ;
Plow monftrous and groundlefs foever this empire may appear, it has had the moft pub- lick and folemn fandtions of their church.
In the Lateran council it was decreed, " That the i^c';;/^/^ High-Prieil holds a prima- " cy over the univerfal church, as fucceilbr of " St. Peter\ prince of the apoftles ; that he is *' the true lieutenant of Chrill:, and head of *' the church ; the father and dodor of all
" Ghriiliane,
[7]
'^ ChrifHans, to whom all power is committed *" to feed, dired, and govern the Catholick *' church under Chriil. " Hence he claims the fole right of defining points of dod:rine, and deciding controverfies of faith, without liberty of appeal, even to a general council ; and of binding and loofing, opening and fliut- ting the gates of heaven at his pleafure. To fecure thefe powers, with many others of the like extravagant nature, he exacts the moft folemn oaths from his clergy, and particular- ly from the bifhops, who fwear, " To be " faithful and obedient to St. Peter ^ and to ** the holy Roma?z church, and our Lord the '^ Pope his iiicceffor, to receive and execute " all his commands, to difcover all plots and ** confpiracies againft him, to preferve and " defend the royalties of St. Peter to the ut- " moft of their power, and to perfecute and ^* oppofe all hereticks, fchifmaticks, and re- ^' bels to our faid fovereign lord the Pope, or *' his fucceffors. " ^ So that all clergymen of the church of Rome, not born within the verge of the Ecclefiaftical State, are fubjeds of a foreign power, and bound by the moft fa- cred ties to lay violent hands on all who
profefs a religion different from their own.
Nor is lefs care taken to fecure the allegiance of the Lay-converts, who upon their reception anto the Ro?niJJ? communion, are obliged to piake the following folemn profefTion of their faith ; " I acknowledge the holy, catholick,
*' apoftolickj ^ Spanh.^QC.KiA. p. 1830,
[8]
«« apoftolick Roman church, for the mother <« and miftrefs of all churches, and I promife *« true obedience to the bifhop of RomCy flic- <^ cefTor to St. Peter, prince of the apoflles, " and vicar of Jefus Chrift ; and I do un- " doubtedly receive and profefs all other *' things defined and declared by the facred <^ canons, general councils, and particularly « the council of T'refit, and I do anathema- " tize all things contrary thereunto, and all ** herefies which the church has condemned, •* rejedled, and anathematized."
This is the current do6trine of the Ro'maji church, which no man can rejecft without be- ing reputed an enemy to the Apoftolick See, and is efteemed of fuch importance, that Pope Boniface VIII. in one of his decrees has de« Glared and pronounced it of necejjity to falva- tion : Cardinal Bella?'mine fays, the dodtrine of the fiipremacy is a fundamental article of their church : And we muft concur with them in allowing this to be the bafis of the whole con- troverfy, and if well eftablifhed, that their church is built upon a rock ; but if it ftands condemned by the concurrent teftimony of Scripture, antiquity, and reafbn, the founda- tions of Popery are blown up, and the un- wieldy fabrick falls to pieces.
Let us therefore confider, Firji, the evi- dence by which this extravagant claim is Sup- ported :
And then, the arguments that are brought to encounter it.
Fiift,
^9]
. Firft, We are to confider the evidence 'which the Papijis produce to fiipport the above-men^, tioned Jupremacy. Had our Lord appointed a vicar-general on earth, we might exped: to meet not only with his name in Scripture, but with the time and manner of his inftalment, and with the deed of conveyance to his flic- ceflbrs, in the moft plain and figniiicant v/ords ; or at leafl: that it fl:iould be read in every page of antiquity : But if the moft an- tient fathers of the church confent in any thing, it is in a general filence about this mat- ter : The whole ftrefs of the evidence is there- fore laid upon the following obfcure and me- taphorical paiTages of Scripture.
The principal of which is in the firft verle of my text ; ^hou art Peter ^ and upon this rock I will build my church. Here they argue (in their late profeffion of faith for the reception of converts into the church) " from the very ** name of Peter, or Cephas , which fignifies ** a Rock 'y which name our Lord, who does " nothing without reafon, gave to him who ** before was called Simon^ to iignify that he ** ftiould be as a rock or foundation upon " which he would build his church." But fome learned men interpret the rock, of the confeffiori of Petej-'s faitli, mentioned a verfe or two before, where our Lord having afked his dilciples, whom m'en faid he was, addref^ fes to his apoftles j Whom fay ye that I am ? Simon Peter anfwered and laid, "Thou art Chriji the Son of the livmg God. Whereupon, after
B a com-.
[ 10 ]
a commendation of his faith, our Lord re- pHes, V. 1 6. I fay aljbunto thee^ thou art Pe- ter^ and upon this Rock, that is, upon the co7ifcj]ion thou haft made of me^ I "will build my church. This interpretation is countenanced by many dod:ors and fathers of the antient church. St. Chryfoftomc^ in his comment up- on the place, fays, Upon the rock, that is, upon the faith of Peter s confefjion^ I will build my church. And again. He did not build the church upon the man Peter, but upon his faith." ^heodoret, St. Aiiflin, and fome of the Popifh writers themfelves, are of this mind.^
But admitting, with St. Cyprian and others, Peter himfelf was the rock. What refemblance is there between a rock and a governor*^ at leafl, Wh<it aflurance can we have, that the metaphor precifcly imports this fenle, when it may as fiiirly be interpreted to another ? The rock of the church may lignify its foundation or kcgiJiJiing, and thus it may have a particular refpe^l to St. Peter, who laid the foundation of the firil: Chriftian church at Jerifalem, by his excellent fermon, ABs 2d, s and made the tirft Gentile converts in Cefarea, according to the inftrudlions he received afterwards, by a vifion from heaven.'' And this was all the ho- n(nir he claimed, when ftanding up in the coun- cil
" ChryjoJ}. in John i, 50.
* Alore teftimoiiies to this purpofe may be feen in Dr. Barrow' & learned treatifc on the Supremacy, p. 56, &c. ?• V'id. IVhltby in Joe, ' '' A6ts x. 9, &c.
[II ]
til at yerufalem^ he fa id, Me?2 and hrethren^ ye know that a good iz'hile ago God chofe me out among you J that by my moicth the Gentiles JJ:ould hear the word. ^ But in this work St. Feter could have no iucceflbr, becaufe that would be in effed: to fay, the foundations of the Chriftian church were not yet laid, which was fully accompliilied above iixteen hundred years ago.
But if by the rock we are to underlland the foundation upon which the church's faith is built^ it can have no particuKir reference to St. Feter ^ becaufe the Scripture reprefents our Lord himfclf as the foundation and corner ftone of his church : The jione which the buil- ders refufed (fays the Pfalmift) the fame is be- come the^ head of the corner. ^ Which paifage our Saviour applies to himfelf. Matt. xxi. 42. And it is an honour in which he will not be^yt rival'd, for other fcnndation can no 7nan lay than that is laid^ eve?! J ejus Chriji.^ But next under him, the twelve apoftles are the foundations and pillars of the Chriftian church, who were equally commiffioned to preach the Gofpel to all nations, and furniftied with ex- traordinary abilities and powers for that pur- pofe : Te are built (fays St. Faul to the Ephe- Jians) upon the foundation of the apoflles and and prophets^ i. e. upon their dcclrine, ycfus Chrijl hifnfelf being the chief cor ner-ft one} Here is no particular mention of St. Feter ^ which
B 2 one
•^ Ads XA\ 7. ' Pfal. cxviii. 20. ^ i Cor. iii. Ii. ' Eph. xi. 30.
[ ^2 ]
ene might reafonably have expedted, had h€ been prince of the apoftles. Ton fay the church is founded on Pete?\ (lays St. Hierom) but the fame is built upon all the apofllcs. The twelve apoftles were the immutable pillars of orthodoxy^ the rock of the churchy ( faith another antient author). And St. Bafl adds, That Peter was but one of the mountains upon which the Lord did pro?nife to build his church. ^ This is the language of all antiquity ; and whatever rank. Peter might hold among the apoftles^ or whst peculiar regards he might claim from his coun- trymen the fews, as the apojlle of the circum- cifion^ it is certain he did not equal the apoflle Paul among the Gentiles : St. Paul was pro- perly their apoftle, and he glories in it ; / a?n the apoflle of the Gentiles (ihys he) and Grace was given ?ne of God^ that I JJ:ould be the 7ni- nifter of Jefus Chrifi to the GeiJtiles ; " In this province he laboured more abundantly than the reft/ and with greater fuccefs, flriving to preach the Gofpel where Chrift had not been named, left he lliould build upon another's foundation j on which account he certainly deferves the hij^heft honours.
But if after all, the Papifts will build their church upon t\\Q fipre?nacy of St. Peter ^ let them remember that upon this very rock it has once fplit > thcfupremacy being the firft point of controverfy that made way for the Re- formation. This cut off the BritiPo lilands
fron>
"• Vid. Barrow, p. 58. " Rom. xi. 13,
*> Rom. XV. 20.
[ 13 ]
from that idolatrous communion, and fccmj; t^ make a reconciliation imprad:icable. Had this been given up, Efigland and Rome had been united more than once fmcethat timej but this keeps her wounds open, and is, in my humble opinion, that flone of tumbling, and rock of offence, which will one time or other fall up^ on her, and grind her to powder.
The fecond pafTage to fupport the fuprema- cy of St. Peter follows in the latter part of my text; And I will give unto thee the keys of the kingdom of heaven ; and whatfoever thou fialt bind on earthy Jhall be bound in heaven -j and ivhat/bever thou fmlt loofe on earthy JJ:all be ioofed in heaven. " Where ( fays the late Ca- *' techifm) under the figure of the keys of the " kingdom of heaven, our Lord enfured to " Peter the chief authority in his church ^ as *' when a king gives to one of his officers the ** keys of a city, he thereby declares that he *' makes him governor of that city." Are the keys then the enfigns of fupreme authority ? The Scribes and Pharifees had them in our Saviour's time, and yet were fubjed: to the High-priefl 3 and 'tis no unufual thing for mailers of families to entrufl their keys with fervants without authorifing them to dif]3ofe of their treafure. The plain meaning of the pafTage is this : The kingdom of heaven is the kingdom of the MefTiah, and the keys are St. Peters commiffion to open the gates of it to the Gentiles. It follows, whatfocver ye J]:all hind on earthy JJ.'all bn bound in heaven -, that is,
what-
c ^4 i
whatever you fhall declare to be forbidden un- der pain of my difpleafure, fliall render the offender obnoxious to my wrath ; and whatfo- ever things ye fhall loofe on earth, tho' once re- quired by the law of Mojes, men fhall be al- lowed to do them without incurring my difplea- fure. But whatever is meant by this grant, no- thing was peculiarly promifed to St. Peter ^ be- caufe in other places it is given in common to all the apoftles, Mattb.XYui. i8. Eerily I Jay unto you, Whatjhever y e Jkall bind on caj'th, Jhallbe bound in heaven -y ajid whatjbever yy. Jl?all loofe on earthy jhall be loojed in heaven. Again, when our Lord appeared to his apoftles after his refurredtion, he breathed upon them, and J aid. Receive ye the holy Ghofi ; as the Father hasfent mCy even Jo I Jhui you; ivhoJefoeverfinsY'E re-' mity they are remitted unto them; and whofejoever fins YE retain, they are retained.^ The apoftles had the dilcerning of fpirits, and the extraordina- ry gifts of the Holy Ghoft to diredt their judg- ments in the exercife of their extraordinary pow- ers; and if his HoVuicfs of Rome can convince the worldj he ispoffeffedof the fame infallible Spirit,! think all mankind fhould kifs his Hipper, and apply to him in the moft humble manner, for an admiffion into the kingdom of heaven.
A third paffage infifted upon by the advo- cates for St. Peters fupremacy is Luke xxii. 3 i, 22. 'The Lord /aid y Simony Simony behold Satan has dc fired to have thee, that he might winnow thee as wheat ; but I have prayed for thee, that
thy P John XX. 23.
[ 15 ]
thy fdith fail not ; and ^when thou art convert ed^^ jirengthen thy brethren. In which text (fay the Romanifts) " our Lord not only declared ^' his particular concern for Peter, in praying *' that his faith might not fail, but alfo com- " mitted to him the care of his brethren, the *' other apoftles, in charging him to confirm ^' and ftrengthen them." The words have a manifeft reference to St. Peters denial of his jpaflei in the high-prieft's hall, when his faith was in fuch danger of failing, that if our Lord had not looked upon him, it might ne-i ver have recovered ; but when he fliould be re- flored, he exhorts him to confirm and ftrengthen his brethren, who, not being able to abide the like trial, forfook their Mafter and fled, when he was apprehended in the garden. What re- lation this can have to St. Peters fupremacy over the reft of the apoftles, or to the pretended jurifdicflion of his fucceftbrs over the whole chriftian world, is hard to difcover. The pri- mitive Chriftians encouraged each other to fuf- fer martyrdom j and the confeftbrs and mar- tyrs in Queen Marfs days ftrengthened and confirmed their brethren in prifon, by confe- rence, by exhortations and prayers, without claiming an authority over their faith. Men muft be reduced to very great extremities, when they build fo weighty a fabrick upon fo flender a foundation.
The laft pafTage of Scripture infifted on is yohn xxi. 15, 16, 17. where our Lord, in al- lufion to Peter's having denied him thrice, com- mands
[ i6 ]
niaiids him three times to feed his Iambi and hh fieep. In which text (lays the late Catechifm) " our Lord in a moll Iblemn manner thrice " committed to St. Peter the care of his whole " flock, of all his Iheep without exception, *^ that is, of the whole church." Who could imagine unlimited fovereignty could be con- tained in this harmlels precept ! And what is there in it peculiar to Peter ? Was not the fame commiffion given to all the apoftles, when tlicy were commanded to teach all nati- ons ? And is not the like charge given to every bilhop or paftor of the church ? When the apoflle Paid look leave of the elders of EphefuSy he commanded them to take heed of the tlock over which the Holy Ghoil had made them overfeers to feed the church of God"^^ which he had purchaled with his blood; and St. Peter y in one of his catholick epiftles to the llrangers that were fcattered abroad thro' Pontus, Gala^ tia and Cappadociay exhorts the elders among thepi to feed their fever al flocks ; taking the overfight of them not by confbraint, but wil- lingly; not for filthy lucre, but oi a ready mind.
This is the whole evidence by which this important dodrine is fupported. If then it fliould be admitted, St. Peter was one of the chief of the apoflle s^ as being the eldefl and firft in order, and that he ftood high in the efteem of our Lord, on account of his courage and boldnefs in his caufe; yet it does not ap^
peav 1 Ac% XX. 28,
[ '7 ]
pear from the texts ahove-mention'-d,. or any other, that an authority was given him over the reft of the apoltles ; iwiich lefs that he was conftituted head of the univerfal church, and vicar-general of Chrift upon earth.
We proceed', in \\\t fecond place ^ to produce the arguments from fcripture and antiquity, whichr demonllrate the falfcnefs of this claim.
And'firft, 'There is not 'the lea/} mention of fuch an officer in /cripttire. If Peter Iiiid beei> appointed primate of the apoftles, with jurifdi- ^ion over the whole chriftian church j is it con- fiftent with the wifdom and goodnefs of God not to mention it in exprefs words, efpecially if the J<:nowledge of it is of the utmoft importance to the very being of Chriftianity, and the eternal happinefs of mankind ? But is any thing like this recorded in the whole New Teftament? Surely St; Paul muft have been guilty of a very great omiffion, w^hen he was enumerating the feveral officers of the Chriftian church, not to mention the C H I E F : For he fays no more, than that our luord. gave Jbme apofileSy fofne pro- phets^ Jhme evaiigelijls^ fbme paftors ami teach^ ersJ And more exprefsly in his epiftle to the Corinthians; God hath Jet Jbme in the churchy Jirji apoftles, fecondarily prophets, thirdly teach- ers, and after that miracles ajtd gifts. ^ If our Lord had conftituted a fupreme head, fliould it not rather have been, he hath fet fonie in the church ; iirft, a Pope j fecondarily, apo- ■ C . ftlesx
'' Ephef. iv. 8, ir, ' x Cor. xii.-28.
[ 18 ]
JHes ; thirdly, prophets^ and then pajiori and teachers^ "^ But St, Faul knew no fuch officer.
Secondly, Our Lord bimlelf has frequently declared again fi a juperlority among his apojiles. When there was a flrife among them who (hould be greateft, he prefently puts an end to it, not by naming the perfon, but by aflu- ring them he intended no fuch thing. Tthe kings of the earth exercife lordjhip over their JubjeBs J but ye Jhall not be Jo ; but he that is greater, [ /. e. in gifts or knowledge] let him be as the younger j and he that is chief, as he that doesferve} When two of the apoftles, James and John, affedted a pre-emiiience above the reft, by defiring to fit, one at our Lord's right hand, and the other at his left in his kingdom, he rejedled their fuit, and check'd their ambi^ tion, " by telling them they knew not what they asked; and 'when the other ten heard it, they were moved with indignation.""" At another time, when a difpute arofe among them who fhould be greateft, as foon as our Lord heard of it, he fat down and called the twelve, and/aid 7i?no them. If any man deftre to befirjl, the fame jhall be laji of all, and fcrvant of all > And in his fermon againll: the Pharijees, he fays to his dif- ciples,. Be not ye called Rabbi ; for one is your mafler, even Chrift, and all ye arc brethren."^
Thirdl)^ Neither did the apojiles after our Lord's afcenjion into heaven admit it. There is no inftance in the New Teftament of St. Ptv
ter\
' Luke xxii. 24. " Mark x. 37, 38. '■' Mat. xx. 24,. * Mar|c ix. 35, ^ Miuh. xxiii. 8,
[ 19 ]
kr\ fetting himfelf up for head of the church, or laying his commands on the reft of the apo- files, but rather the contrary. When the a~ pofllcs at yerujalem heard that the people 'at Sa?naria had received the word, they fent Fe- ter and 'John^ to pray for them, that they might receive the Holy Ghoflj who, in obe- dience to their orders, readily undertook the journey, and difcharged their truft. Nor did Paul and Barnabas appeal to St. Fcter in the controverlies that arofe between them about the neceflity of circumciiicn ; but refcn 'd the que-* ftion to all the apoftles and elders at Jerujalem^ who when they had confider'd it, return'd an anfwer,^ not in the name of Peter, by divine appointment prince of the apojilcs, and lieutenant-general of Chrijl upon earth ; but in the common name of the apoflles, elders, and brethren.'' Nor does St. Feter in his wri- tings affe(5t an authority over his brethren j there is nothing of the ftyle or fpirit of a C 2 fove-
' A£ls vlii. 14. ^ As?ts XV. 2, 23.
** The fathers in exprefs terms afiert all the apoftles to be co-ordinate in power and authority. St. Cyprian fays. Hoc erant utique i^ cesteri npoftoli quod fult Petrus^ parr confortio praditt IS honoris & potejiatis. The other a- poftles were that which Feter was, invefted with an equa- lity of honour and power. St. Chryfojiom fays, that St. P^ul/bewetb that each apojlle did enjoy equal dignity^ in Gal. ii. 8. and comparing St. Paul to St. Peter^ he calls St. Paul, inii/uov OLOTUi equal in liOnourto him ; adding, rr^kof y6 i<h'v tftT -n: ,, Jor I tvill 72ct as yet fay any more., iti Gal. i. 8. St. Cyril, Hierom, Dicnyfiiis, IJidore, and ail the fathers of the three firft centuries ufs the fame lan- guage.
[ 20 J
foverclgn Pontiff in his catholick epiftles, but tire fdftell and moft condefcending language, }ike one that would be thought to be leafl: of the apoftlcs rather than the gre^teft. The elders that >arc among yon I exhort^ ivho alfo am an El- der, and a ivitnefs of the fufferings of Chrijl^ and a partaker of the glory that fl: all be reijeal- ed.^ And tho' St. Faul was born out of due time, and did not fee our Lord in the flefh, yet in nothing was he behind the very Chief of the apoftles','^ and with regard to St. Peter ^ he withfood him to the face; which is more than the ftoutefl Cardinal would venture to do, to his pretended fnccelTor at Rojne. But,
Fourthly, It does not appear that St. Peter was bijhop of Rome. I will not affirm, with fomie learned criticks, that St. Peter never was there, but it is more than probable he wns not their billiop. Baro7iiiis and other Popilli writers affirm, that St. Peter became biffiop of Rome in the fecOnd year of Claudius Cajdr^ ^.C.XLiJ, and fat in the epilcopal chair 25 years. And the la.te Catechifm fays, ,** He V tranflatcd his chair from Antioch to Rome^ " and died biiliop of that city.'' But they da not tell us how he became fo ; whether our Lord appointed him their bilhop, or the apo- illes ordained him, or the people elected him, or he thrufl himlelf into the office. Nor is there any account of it in fcripture, or the an- cient" fathers. We read in the New Teflament of St. Peters being at yerufakmy at Antioch^ ■':.:■' ■" - :--:^ a:.. • at
*= I Pet. V. I. ^ Gal. ii. 11. ,'
I- =^ ]
at Babylon, and at Corinth, but not once of his being at ^Rome, iinleis Babylon ftands for that city, which the Romanifh are not willing to ad- mit upon other occafions. We are told of his travels thro' Cappadocia, Sicilia, Pvntus.. and Bythinia, ■a.nd mofl Parts of Afm-, and yet, according to St. Luki\ the chief of his famous a(fts were done in Falejlirie : fo that if he was bifliop of Rome, it muft be allowed that for the mofl part he was a non-rejident . But is it poffible to fuppofe that St. Reter refided at Rome as bifliop of that city, and that St. Paul'm his epiflle to the Romans, written fifteen years af- ter his fuppofed tranfiation, fhould not falute him among the reft of the brethren, whofe names he mentions in the fixteenth chapter ? Nor in his epiflle to the Galatians, Ephe/ianSy Phtlippiajis, Colofjlans, and fecond to Timothy, all written from Rome, where he lived two whole years in his own hired houfe ; not once fend his falutation amons; others to the feveral churches? He was certainly not at Rome, when St. Faiily writing from that city to the Colofjiam, fays that Tychiciis, Onefimus, Arijlarchus, Marcus and 'Jiifius were alotie hisfelloiv-labozirers, which had been a comfort to him , ^ nor when St. Paul made his firfl defence before Ccefar, and faid, That no nianjiood with him, but all menforfook him ; no, nor at his fecond appearing before ■Nero, when the ti?ne of his departure was at hand', ^ for having fent the falutations of all
the "' Vld. SpanheJm, p. 536, 537. :J.' Col. iv, IT. 8 'z Tim. iv. 16, 21,
[ 22 ]
tht brethren to timothy ^ and particularly of Eubulus^ PudtmSy Linus and Claudia^ he takes no notice of Peter ; which is unpardonable, if he was then bifliop of the city. The writers of the firft age are alio filent upon this head. Ma- ny legends and fabulous reports were raifed of St. Peter after his death ; but (fays the learned yojeph Scaliger) from the end of the A(fls of the apollles to the time of Pliny the younger, (who lived under the Emperor 'Trajati) there is no- thing certain in the hiftory of the church.
Befides, "^js hardly credible that St. Peter ^ being the chief apojile, i^ndd, general officer m the church, {hould condefcend to become bifhop of a iingle city, and is as great a difparagement to his chara(5ter, as if the general of an army fhould lay down his commiffion to become captain of a private company -, for the tivo Offices are hardly confiflent in one perfon. The apoftles were commiffioned to preach the gofpel in all nations, but a biJJjop is to relide in his diocefe, and feed the particular flock com- mitted to his charge. If then St. Peter was an apojilcy he could not perform the duty of a bijloop by reliding in one city or neighbour- hood } and if he was a bifiop^ he could not difcharge the office of an apojlle by travelling into diftant countries. So that here is a failure in the foundation ; for if St. Peter was not hifiop of Ro?ne, 'tis impoflible the prefent Pope lliould be his fuccelfor. But,
Fifthly, If ive ff:ould adrnit that St. Peter ivas bijhop of Rome, the grant of thefupremacy ■might be only perfojial^ andtermijiatcji'ith him-
[ 23 ]
Jelf. For it is agreed on both fides, that the Scrip- ture makes no mention of Peter sjucceffors-, and we all know the apoftolical office did not defcend to after ages. The Catechifm fays^ *' that it is evident by the unanimous confent *^* of the fathers, and the tradition of the " church in all ages, that the commifiion " given to St. Peter defcended to the Popes or •* bifliops of Rome," But I may venture to challenge all that is between this and Rome to prove fuch confent ; the fathers never dream 'd of an univerfal monarch over the whole church, and are entirely filent about it ; but if they were not, neither their authority, nor the dark and obfcurc tradition of later ages ought to avail againft fcripture and reafon. Does it follow, becaufe Chrift faid to Peter, upo?i this rock I will build my church, that therefore he meant it of his fucceffors ; when there is no intimation of an entail throughout the whole New Teftament, nor any communication of his apoftolical gifts ? Befides, if St. Peter was bilhop of Ajitioch feven years before his pre- tended tranflation to Rome, why fhould not his fucceffors in that See have the better claim? For the ftory of his tranflation by a fpecial command from Chrift, is an exploded fable ; but none of the bifhops as yet put in their claim to the fupremacy. When the Empire became Chriftian, the bifliops of the chief cities claimed the firft rank among their brethren, but His Holinefs oi Rome had no higher title than Domi- tmsf rater, gnd Qotnminijier, a Brother and Fel-^
[ 24]
Jow-Servanty for feveral ages. Pope Gregory I. who lived fix hundred years after Chrift, ^ ab- horred the title of Oecumenical or iiniverjal Bijhop, calling it a diabolical uiurpation, and the forerunner of antichrift ; and he gives thefe reafons for it in his Epiflles, becaule it was never given to St. Feter j becaufe none of the bifhops of 'Rome till that time had aflumed it ; becaufe it was contrary to the canons, to the decrees of the fathers, and an aflfront to lAlmighty God himfelf. The Bifhop oi Rome then did not prefume to call councils by his own fovereign authority, nor fit as judge in controverfies of faith, much lefs to depofe fovereign princes ; nay, he had not fo much as a cafting voice, nor fo fmall a preference as to fign the Canons always in the firft place. The four firfi: general councils were convened by the exprefs command of the Rotna?t Em- perors, who prefided in perfon, or by their deputies j but the Pope's fupremacy was not thought of for above 500 years after Chrifi, nor obtained after many ftruggles till almofi: a thoufand.
Sixthly, If v/e fliould grant for argument's fake, that the. fupremacy defcended to St. Pe- ter ^fuccejfors in the See of 7?cw^, ive jh all find it almofi impojjible. to derive the fucccjjion in an uni?iterriipted line through the- feveral ages of the church. And yet the Popirfi catechifm fays, that '* thofe only who can derive their lineage .^^ from the apoltles are the^. heirs of the apo- '■' ftles, and confequently they alone can claim
'' a right ' Spanb. p, ic88.
[ 25 ]
" a right to the fcriptures, to the adminiflira- " tion of the facraments, or any fliare in the " paftoral office -, it is their proper inheritance " which they have received from tlie apoftles, " and the apoftles from ChrilL" Let us therefore examine this Hne, upon which the vahdity of all Chriftian adminiflrations de- pends ; if this fliould fail or be interrupted, the whole Chriflian church is loft, for nobody can then claim a right to the fcriptures or any part of the paftoral office.
Now the fucceflbrs of St. Peter fliould cer- tainly be goo^i men., and endued with an apofto- lick fpirit. A biJJoop (fays the Apoftle) imiji be blamehfs^ njigilmit^ fober^ mid of good beha- moiir., not given to wine or filthy lucre. ^ But has this been the general charadler of the Ro~ ?nan Pontiffs? Have not fome been reputed magicians and necromancers,'' and others un- doubted monfters of iniquity ? Witnefs the Alexanders^ the Hildebrafids^ the Gregorys^ the Bonifaces, whofe lewd and flagitious lives are hardly to be parallel'd in hiftory. Baronii/s their own hiftorian confeftes, that for a fuccef- fion of 50 Popes, not one pious or virtuous man fat in the chair ; fome were advanced to the papal dignity at 10 or 12 years of agej others have been murderers and whoremongers, not to mention the accounts in hiftory of a female Pope. Are thefe the heirs of St. Peter, and vicars of Chriftupon earth? Can the apoftolical orfa- cerdotal character be conveyed thro' fuch impure canals? Howprophane was that faying of Pope D Lea
« I Tim. iii. 2, " A^s k Mon. V, I. p. 67$.
[26]
Leo X. ^icim liicrofa nobis eji fabiila Chrifti ! • What a rare market ha've we made of this fable of yejks Chriji ! " And indeed (lays archbiiliop " ^Tillot/oji^) there is not a more compendious *' way of perfuading men that the Chriftian " religion is a fable, than to fet up a lewd and " vicious man as the oracle of it."
The fuccefTors of St. Peter fliould be foimd 271 the faith, becaufe our Lord hath pray'd that their faith fliould not fail. And yet, notwith- ftanding their confident pretences to infallibi- lity, feveral bifliops of Ro??2e have been con- demned and dcpofed for herefy, ' their own general councils being judges. But if the writings of the New Teflament be the ftandard of orthodoxy, what a monftrous train of do- clrines have they introduced contrary to, and fubverfive of the faith once delivered to the iaints ! But I forbear defcending to parti- culars, left I fliould encroach on the province of my worthy brother who next fucceeds me, and who is much more equal to the fervice.
Further, the true fuccelfors of St. Peter {hould be chofen by the -proper perfons, and in a difinterejied manner. In ancient time the cler- gy and people of Jiome elected their own bifhops, the order of Cardinals not being known in the Chriftian church for almoft a thoufand years ; nor were they the fole Ele- (flors, till the conftitutlons of Pope Gregory X, "^ above i2oo years after Chrift, But fuppo- fing the choice to be in them, let us view the
Con-»
' 6panh. p. i9,qi, ^ V, TI. p. 251.
' fopc Jqhti XXIIl. and othcfs, . '" Spaiih. 1709,
[ 27 ]
Conclave and obferve whether the Holy Ghoft fits on every head and directs every vote. Is there no criminal ambition ? No bribery and corruption ? Are there no fimoniacal practices ? Do not the interefts of the feveral potentates of Europe govern the ballot as much or more than the exxmplary piety and capacity of the candidates ? If the world is not very unchari- table, the intrigues of the Conclave exceed the moft refined policy of all the courts of
Europe together. BlefTed Jefus ! Are thele
the guardians of thy doftrine, the pillars of thy church and kingdom ? Can perfons advan- ced by fuch inflimous methods be thy reprefen- tatives or fucceilbrs of thy holy apolHe ?
And after all the regulations that have been made in the choice of a Pope, by confining the eledtion to the Cardinals, by fliutting them up in their cells, and allov/ing none to con- verle with them till two thirds are agreed, yet the line of Hicceffion has been notorioufly
broken. For feveral years there was no Pope
at all, then two or three together, " who di- vided the profits, and fpent them in all kinds of rioting and debauchery. Onupbrius in his lives of the Popes reckons up 30 fchifms in the Roman ohuvch^ and Baronius admits 22, the moft confiderable of which in the 14th Cen- tury continued 50 years ; one Pope refiding at Rome^ and his brother Pope at Avigiiofi in Frafice, each anathematizing the other, and condemning his decrees. Now in every fchifm, one at leaft mulf be the ufurper j if the Popes
D 2 at
" Spanh. 15 16. 1818,
[ 28 ]
at Rome were the rightful fucceflbrs of St. Peter, all the holy orders conferred by thofe at Avignon mufl be null j and if we fhould trace tliisback through twenty or thirty divifions, I doubt the line of fucceffion would be lofl long before we come up to St. Peter ^ fo that if the right of the fcriptures, and adminiflration of the facraments be the proper inheritance of thofe only \\ ho are heirs of the apoftles, by an uninterrupted lineage, it may reafonably be queflioned whether there be any Chriflian church or clergyman in the worlds but thanks be to God the Chriftian religion does not hang upon fo ilender a thread.
Seventhly y We may argue againft the fupre- macy, from the extent of the office which it is not •pojjible for a fmgle perfon to di [charge. The duty of an univerfal Paflor is to govern and feed the whole church-, but who can manage univerfal empire ? What Atlantick ilioulder can fuftain the burden of difpenfing jufbice to the whole world ? What ftrength of body or vigor of mind can go through the bufinefs of hearing all appeals, of deciding all controver- fies, and of reilifying all diforders in the whole univerfe ? For God has promiifed to give his Son the heathen for his inheritance, a?jd the 7ittermoJi parts of the earth for his Pofeffion^ If tlierefore our Lord had intended fuch a ge- neral officer in his church, he would have fur- niilied ibilie perfon s with fuperior abilities to the reft of mankind to fill the chair ; But is any fuch peculiar genius found amongfl
them?
- Pfal. IX, 8.
[ 29 ]
them ? To fay this may be done by Legates or Nimcios, is nothing to the purpofe, becaufe the Pope only is infaUible, and therefore all appeals are referred to himfelf. Beiides, how vaft muft be the expence, how great the delay of juflice, and how tedious the journeys for men to travel with their luits from ail parts of the habitable world to Rojjte for a decilion ? If the government of a kingdom of moderate extent, be as much as one wife prince can manage j or if a fmall diocefe be iiifficient to employ the time and labours of a faithful biiliop ; how impoflible muft it be for a cler- gyman advanced in years, in the decline of life, and under vilible decays of body and mind to dired: and govern the Chriftian world. The other branch of the epifcopal function is to feed thefieep ; this was given in charge to St. Peter, and is incumbent upon all his fuc- cefTors. If his HoUnefs therefore would dii- charge his paftoral duty, he ought not to fit in his chair at Rome, but travel through the unbe- lieving nations, in order to their converiion. Were the fliepherds of Tfrael curfed, p becaufe they eat the fat, and chat bed themfehes with the wool, and killed thetn that were Jed, but did 7iot feed the flock "l What then muft be the portion of an univerfal billiop that never preaches at all ? Does the Pope viiit his diocefe, or labour in word or dodtrine ? Does he feed his flock with knowledge and underftanding ? No, but he takes away the key of knowledge, and ha- ving obliged the people to (hut their eyes, puts
into
y Ezek, xxxiv, 3, 4.
f 30 ]
into their hands pardons, indulgences, and confecrated toys, litter to pleafe and quiet fro ward children, than to furnifli a reafonable mind with religion or virtue.
Now if we lay thefe things together, and confider, the filence of the facred records and genuine remains of antiquity about a fu- preme vilible headj the uncertainty of St. Pe- ters, being Bifliop of Rome, and of the fupre- macy's being granted not only to him, but his fucceifors, upon <vbich their whole title de- pefids J the charadter of thofe who have fat in the Papal chair; the impoffibility of deriving their lineage from St. Peter thro' fo many fchifms and divifions ; and the extent of the office, which is beyond the limits of a finite ca- pacity to difcharge, it will amount to a de- monllration that the hierarchy of the church of Rome is built upon the Sa?jd, and that their Popes have no better a claim to an apoftolical fupremacy over the Chrillian world, than to their extraordinary gifts and powers.
I lliall conclude this difcourfe with the fol- lowing remarks.
Fir 11, That yefus Chri/i is the ojdx fiipreme head of his Church, This is the conflant lan- guage of fcripture. One is your mafter, even
Chri/i. 'J He is tJje head of the bod\\ tloe churchy
that in all thi?igs he might have the pre-emi?ience.
"■ God has put all things under his feet y and
given him to he head over all things to the church,
s / would have you knoiv, (lays the apoftle
to the Corinthians) that the head of every inan
is
'I Col. i. i8. ' Eph. i. 22« ' I Cor. xi. 3.
[ 3t 1
is C/jriJl, and the head ofChrift is God. Should
it not rather have been, the head of every
man is the Pope, and the head of the Pope is
Chrifl ? But no head upon earth is capable of
governing fuch a body, nor may any man af-
fume this honour to himfelf ; the Son of God
alone is equal to this high llation, who holds
the ftars in his right hand, and by virtue of
the immenfity of his prefcnce, is capable of
governing and feeding the diifuiive body of
his church in every part of the world, ^ Which
being united to him their head^ by joints and
bands y receiveth noiiriJl:ment ^ and encreafes with
the increafe of God. Let no man therefore dare
to take the fceptre out of his hand, and place
it in the hands of a frail man, whofe breatli
is in his noilrils. Kings and Princes may be
protediors of the church, and defenders of its
faith from oppreffion and violence within their
dominions, but Chrift only is our living head.
Secondly, 'The ti?iity of the Catholick church
does not confifl in its relation to one vifible head,
but in its union to Chrift. All that profefs true
faith in hifn, and love to his difciples, and who
adorn their profeflion by inidilfembled piety
and virtue, are members of that one myllical
body of which he is head ; for there is but
me body and one fpirit, one Lord, one faith,
one baptifm, one God and Father of all, who is
above all, and thro all, and in you all. " "■" There
** is no mention in fcripture, or primitive an-
** tiquity, of an union of all Chriftians under
" one
' Colof. ii, 19, " i?<7rrm' of Unity of the Church,
r- 293,
[ 32 ] •.
one political head, (fays the judicious Dr. ' BarrowJ nor does it confift with the na- « ture and genius of the golpel kingdom, « which is not of this world, but difavows ^ politick artifices, and flefhly wifdom ; it dif- ' countenances the impofition of all new laws ' and precepts, but fuch as are necefiary for ' order and edification ; it difclaims all world- ' ly power and dominion, and is to be go- ^ verned by gentlenefs and meeknefs, argu- ' ment and perfuafion : Whereas if it was a ^ political body, (fays the Dodor) it muft be * the reverfe of all this -, it mufh be fupported ' by riches and wealth, by force and violence, ' by courts of judicature and penal laws. All ^ which things do much dilagree from the ^ original defign of the Chriftian church, ' which is averfe from pomp, doth rejed; do- ' mination, does not require craft, wealth, ^ or force to maintain it, but did at firfi:, and ' may fubfift without any fuch means."
Thirdly, ^ fiipreme jiirifdiBion and autho- rity over the Chriftian church is the ve?'y mark and charaBer of the man of fin and fon of per- dition \ who is fiid, ^' to oppofe, or exalt him- felf above all that is called Gody or that is ivor- Jhipped', fo that he as God fitteth in the temple &fGod,/heu'ing that he is God. Kings and Em- perors, in the language of fcripture, are called GodSy on account of their fovereign authority and power j but his Holinefs of Rome has de- clared the fpi ritual poiver to be above the tem- poral-, and has fliewcd that he is God^ not
only
"*'■ 2 Thefl". ii, 3, 4,
[ 33 1
only by accepting the titles of Deity, as ^ Moft holy Father ; Lord God-, Prieji of the World, and Vicar General of Chrift upon Eaj-th j but by treading on the necks of Emperors, by kicking off their crowns v/ith his foot, and obliging them, to hold his flirriip, when he mounted his horfe: The Emperor Henry IV. with his Emprefs and little children waited three days and three nights barefoot, at the gates of the Pope's palace for abfoliition, and after all loft his territories, which the haughty Pope gave to Rodulphus, with this infcription about the crown : y Petra dedit Petro, Petrus JDiademaPodiilfho : The Rock gave the Crown to Peter, ajid Ftitr gives it to Rodulph. \^ we take a view of his Holinefs in his Pontifical Grandeur, we may fee him fitting in the Tem-* pie of God, upon a Throne high and lifted up^ with a triple crown on his head, a triple crofs in one hand, and a naked fword in the other* with the keys of the kingdom of Heaven at his girdle, and a feven-fold feal, in token of the feven-fold gifts of the Holy Ghoft; furrounded with Cardinals arrayed in purple, attended with ambailadors from all nations ; and when he appears in publick, multitudes lie proflrate in his prefence, and pay him the mofl facred and divine worihip. Can this be the fucceffor oi poor Peter, who told the lame man at the gate of the Temple, that filver and gold he had none ? Or is it not rather the characfter of that Anti-chrifl, whom God has threatned to co?i-
E fume
'= Aas & Mon. V. I. p. 10. Spanh. p. 1897. y lb. V. II. p. 202,
[34]
fume nvith the fpirit of bis ?nouth^ and dejiroy with the bright fiefs of his coming.
Fourthly, How dangerous jniijl it be to con- ti?me in a church, the validity of all whofe ad^ minijirations depends upon an unintennipted fuc- cefjion from St. Peter ; for if the line fliould fail, or be broken, the whole Chriifl:ian world mufl return to Heathenifm, and be left to the un- covenanted mercies of God. Surely if our Lord had dcligned to hang the whole of his religion upon this chain, he would have preferved it en- tire, and made every link of it vifible to the fa- tisfa(ftion of the whole world; but as things now ftand, all is uncertain ; a Chrifiian can never be fatisfied that he hears the word of God from the lips of one that has a right to inter- pret it, or receives the holy facrament from the hands of one that can derive his orders, in a di- red: line, from the apoftles. It is therefore un- accountable that any who call themfelves Pro- teflants, fhould be fond of deriving the validity of their Sacerdotal Functions thro' this impure and corrupt channel, which has been fo often cut off from its fountain, and is fo far from the apoffolick purity, that it feems for feveral ages to have had no other parent, than the ?nother of harlots, ajid abofni?mtio?is of the earth. The Pro- teflant religion is a much fafer way of falva- tion, which admits perfons duly qualified and folemnly feparated to the paftoral office, to be rightful minifters of Jefus Chrift, and entitled to adminiiler all Chriftian ordinances with effi- cacy, wherever the providence of God iliall caft their lot.
Fifthly,
[ 35 ]
Fifthly, We tnay ohjerve the "■oajfalage a}id JJavery of the Romifh communion^ which requires an ahjhlute luhje5iion of foul and body\ to the fo- 'uereign will and plea fut^e of the Pope. Men mull not judge for themfelves, but take eveiy thing upon the word of the Prieft, who will inilire their falvation at the peril of his own. The infpired apoftle Paul never claimed this pri- vilege ; he would have ^ Every one peijiiaded in his own ?ni?idy and if they difered^ to do it in love J he difclaims a dominion over the peo- ple's faith ; and the apoille Peter forbids the Elders who had the overlight of the flock, '' to lord it over Gods heritage. But is this the manner of the church oiPome^ which requires a blind and implicit faith from all her mem- bers, and commands us to lay aiide our un- <ierftandings in order to become good Chri^ ftians ? Strange ! That men fhould have liber- ty to exercife their reafon in the common af- fairs of life, and be obliged to Ihut their eyes and be ftark blind in matters of faith ; nay, the Papifts require us not only to lay afide our underftandings, but to believe in dire(ft oppofi- tion and defiance to them ; for if the Pope fliould decree virtue to be vice, and vice virtue, we are bound in confcience, (fays Cardinal Bellarmine) to believe it. Is there any thing like this among the moft barbarous Nations ? But not content with abufing our confcien- ces they deprive us of our eflates and liberties ^ Popery and flavery are infeparable j and an In- quilition in the church is a fure mark of flavery
E 2 IW
^ * Phil. iii. J5, i6, "" I Pet. v. 3,
[ 36 ]
in the ftate. The Uberties of England grew up \vith the Reformation and will certainly die with it ; when Popery got polTeifion of the Britijh throne in the perfon of King James II, our laws were prefently fufpended, our charters taken from us, and our whole conflitution fubverted : the knife was then at our throats, and the only choice that feemed left, was to turn or burn. The populace were alarmed, and Proteftants fliook their chains and groaned for a deliverer, which God of his infinite mercy fent us in the perfon of the great King William III, who without violence or blood delivered this nation from Popery ; and all Eiircpe from the chains and fetters, that a great and fuccefsful tyrant had prepared for them.
It follows from hence, in the laji place^ that ■ an open toleration of the Popijl: religion is incon- fifient with thefafety of a free people and a Fro- tejlant Government. Every Rcman-Catholick having profefled allegiance to a foreign power mufl be an avowed enemy to his King and country. It is therefore made death by a very fevcre law for any priefl to pervert any of his Majefty's fubjeds to Popery, or for any private perfon to be willingly reconciled to the Romijb communion, becaufe as often as Popery gains a profelyte, the King locfes a fubjcdt. The words of the ftatute ^ are thefe, which I the ra- ther mention becaufe their laity may not be ac-^ quainted with them : <' All perfons pretending ** to have powcr^ who Ihall abfolve, perfuade, v' or withdraw any of the Queen's fubjeds ^' from the religion now ellabliflied, to the
'' 2j EIIz. Cap. i, [' Romifi
[ 37 ]
'* Roinifi religion, or move them to promiie *' obedience to the Stc of Rome, being thcre- " of lawfully convidled, fliall fuffer as in cafe
*' of high-treafon. And if any perfon after
" the end of this parliament, be willingly ab- " folved, or withdrawn as aforefaid, or wil- " ingly be reconciled, or iliall promife any " obedience to any pretended prince, poten- ** tate, or ufurped authority from Rome, then " every fuch perfon their procurers and coun- " lellors being thereof lawfully convicted, fliall *' be taken, tried, and judged, and fliall fuffer " as in cafes of high-treafon." So that, not only eve?y prieji^ but every Jiew convert to Popery is a traytor^ and a dead man by the laws of his country ; the mofl facred obligations being then judged an infufficient fecurity, from men who had delivered up their confciences into the hands of thofewho pretend to bind and loofemen from their lins,andto abfolve them from the moft fo- lemn oaths, or difpenfe with them, for the fervice of the Catholick caufe. — Far be it from Proteftant Diffenters to plead for perfecution or fanguinary laws, or even negative dilcourage- ments for religious principles not fubverfive of the foundations of fociety and civil government. Every fliithful fubje(5l ought to be prote^Sfed in liis religious as well as civil rights, but if men's religion teaches them rebellion ; and every convert to Popery is by principle an enc- iny to the conftitution of his country, and a friend to the Rretejider to his Majefty's crown and dignity ; furely the government may pre- ferye itfelf. Befides 'tis a knov/n maxim of
Popery^
[ 38 ]
Popery, and was decreed in the xixth feflion of the council of Conjlance^ that nojaith is to be kept with Hereticks, or Proteftants ; and our hiftories abundantly teftify that where they have had power they have religioufly obferved it, as appears by the violation of the EdiB of Nantes in France againft the faith of the mofl folemn treaties j the maffacresof P^m and Ireland^ in which no ties of nature or friendfhip could pre- vent the ftaining their hands with the blood of their neareft Proteflant relations j not to in- fifl upon their many plots and confpiracies a- gainft the reformed religion in Kngland^ and particularly that wherein King, Lords, and Commons aflembled in Parliament were to be blown up at once : only I muft obferve, that all the confpirators were abfolved, and Garnet their provincial, who performed the office, is commended by Bellarmine as a man of incom- parable fandity and holinefs of life.
But they tell us their natures are now chan- ged, and their principles not fo fierce and bloody as formerly. Are they fo ? l^hen may the Ethiopia?! change hisjkin and the leper hisjpoti. Have we already forgot the late cruelties zX.T'horn the numbers of P^/<^/?Wj that were driven from their native country purely for religion about 20 years ago, and the prefent ufage of the Saltz-
burghers by their Ipiritual tyrant ? 1 would
not fill your heads with imaginary dangers ; but this I am fure of, great induftry is ufed by numbers of priefis (tvtw in defiance of ^ law tliat makes it death ) to undermine the Proteflant religion. Bribes are given 3 and large
" Spanh. £c, Hift. p. 1845;, promiies.
[ 39 ]
f fomlles of fupport and encouragement to the meaner people ^ catechifms and books of devo- tion are privately difperfedj Mafs-houfes are ere(rted in feveral parts of the city and fuburbs, and priefts officiate almoft with open doors ; they inlinuate themfelves into private families, and kindly relieve the ncceffitous and diilrefs'd, on condition of their living and dying in the bofom of the Cathoiick church. Thefe are the new methods of converlion. But (liall Pro- teftants be afleep while the Enemy is cutting away the ground from under their feet ? Have we any concern for the reformed religion, for the liberties of our country, and for the welfare of our dear children and pofterity? Let us then ftand fail in the liberty wherewith Chriil has made us free. Let Churchmen and Dillen- ters lay alide their jealoufies of each other, and bend their united forces againft the common enemy. And may the wifdom of the legifla- ture be direcfted to fuch meafures conliftent with the laws of Chriftianity, and the natural rights of mankind, as may ftrengthen the Proteflant interelf and effed:ually prevent the growth of a religion which would rob us of all that is dear to us as Men and Chriftians!
The minifters of Chrift are obliged morfe cfpecially to appear in the front of the battle, not only to animate their people and arm them againft the approaching danger, but to endea- vour the delivering thefe deluded fouls out of the fnare of the Devil, by perfuading them to read the Holy Scriptures, and ufe the under- ftandings God has given them to diftinguifli between truth and error j and by praying that
God
[ 40 ]
God would enlighten their minds, and give^ them repentance to the acknowledgment of the truth : but if after our moft fervent prayers and kind endeavours for their conyerlion, they will ihut their eyes, and go on blindfold in a religion that has neither fcripture, reafon, nor common fenfe to fupport it; if they will profei^ allegiance to a foreign tyrant, and vow th^ deflrudiion of their King and Country, wfi^n their fuperiors fhall command them to the fervice ; we may then lawfully join in that form of prayer and thanklgiving appointed by Parliament for the fifth of November^ before it was altered by archbifhop Laud, " — Be *' thou ilill, O LordjOur mighty proteclor, and '.' icatter our cruel enemies which delight in *' blood ; infatuate their counfels, and root " out that Babylonijh and antichriflian Sed:, *' which iay with yerufalan, Down v/idi it,
" Down with it to the ground. And to that
" end ftrengthen the hands of our gracious " King, the nobles, and maglftrates of the " land, with judgment and juftice, to cutoff " thofe workers of iniquity, whofe religion is *' rebellion, whofe faith is fadlion, whofe " practice is murdering of fouls and bodies ; *^ and to Toot them out of the confines and li- " mits of this kingdom, that they may never " prevail L'gainfl us, and triumph in the ruins " of thy church; and give us grace by true and " ferious repentance to avert thefe and the like *' judgments from us, for thy dear Son's fake, .*' our only mediator and advocate •" to whom be glory in the clnirches throughout all ages- world without end. Amen,
The Church o( Rome's Claim of Autho- rity and Infallibility examined*
I N A
SERMON
Preached at
SALTERS-HALU
January 3Gth, 1734*
^y GEORGE SMTTH, M*%.
With Additions.
■rfMKiaiiAiai*^
LONDON:
Printed for Richard Hett, at the Bi^le and Crown in the Poultry, 1735-
(Price6^.)
( 3 )
2 Cor, i. 24.
JVi?/ /i?r that v)e ha^ve Dominion o'ver your Faith, but are Help- ers of your Joy : For by Faith ye fland.
APPEAR before you tliis Day, to charge the Church of Kome with boldly ufurping, and tyrannically exercifing, that Dominion over the Faith of Chriftians, which the Apo- ftle in the Text fo exprefly difclaims, and which he never once exercifed in all his Life. If I can make good this Charge, I Ihall at once vindicate fome of the Redeemer's unalienated Prerogatives ; and de- fend fome of the moft facrcd Rights of the Chrifti- an World, again;ft this Church which fo infolcntly violates them.
•It will not furely be faid, that though St. Paui was not inverted with this Dominion^ yet tl>at St. Peter was ; and that therefore Popes as his Succef- fors, and Vicars general of Chrift upon Earth, may juftly exercife it. For befides that St. Paul was an Apollle J fpeaks here in that Character j and when
A 2 hz
(4)
he owns, WE havf no Dominion over your Faith, feems to difclaim it not only for himfelf, but in the Name of all the Apoflles and Minifters of Jefus Chrifl, of what Rank and Eminence foever in the Chriftian Church ; befides this, I fay, He tells us in two feveral Places of this very Epiftle, that he was in nothing behind the very chiejefi Apojlles * ; and yet certainly he muft have been far behind one of them, at leaft, if St. Peter was appointed fu- preme Head of the Church, and was entrufted with that Authority, and endowed with that Infal- libility, which his SuccelTors now pretend to.
Thefe are the Powers and Privileges ^ which the Church of Rome fays {lie is inverted with : It falls to my Share to examine them j and I hope to con- vince you before I have done, that never were any Claims more unjuftly made, or more weakly and ilcnderly fupported.
Her Claims upon the Foot of Authority are ma- ny, and of different Kinds j but as I have neither Time nor Inclination to extend the Subjed of this Difcourfe further than was defigned, when I was defired to treat of itj much Icfs to invade the Pro- vince of any Perfon engaged with me in this Ser- vices I iliall confine my lelf to that Authority which file claims in matters of Faith ; and then go on to pnquire into lier InfcUibity.
The former may, I think, be fairly ftated ; and will, I believe, be fully confuted, under the follow- ing Propofitions.
1. That the Church hath Authority to fettle the Caiion of Scripture, and to determine what Books
* i Cor. xi. 5. and xii. 1 1.
are
( 5 )
are, and what are not Canonical, in fnch manner as that, by Vcrtue of her Authority, all Chrifti^ns are obliged to receive thofe which ihe receives, and to reject thofe which {lie rejefts.
II. That the Authority of Scripture as to us (quoad im) and the Regard we are to pay to it, depends up- on the Authority of the Church, which delivers thefe Scriptures to us, and declares them to be the Word of God.
III. That the Church hath Authority to interpret and give the Senfe of Scripture ; which Interpreta- tion all Chriflians are obliged to receive and fubmit to.
TV. That fmce many Things which ought to be believed, are not at all contained in Scripture, the Church hath Authority to decree thefe as neceifary to Salvation J and all Chriflians are thereupon obli- ged to believe them.
V. That file has a Right to judge and determine authoritatively, all Controverfies relating to Matters of Faith J fo as that all Chriftians are obliged to fub- mit to her Deciiion.
If upon hearing thefe Claims made, you fhould be difpos'd to ask, (as any honeil inquilitive Perfon would naturally do) Pray where is all this Power and Authority lodg'd ? who is inverted with it ? who is to exercife it ? you will be told the Catholick Church i meaning their own Church of Rome : and with this anfwer they have taught their own Votaries to reft fatisfied. But we Proteftants, who know that general anfwers are often deceitful and evalive, and that this in particular is fo ; are not thus to be put off. For tho' at prefent we fnould
pafs
( 6 )
•pafs l3y the Abfurdity of calling a Part the whole ; I mean of Calling that the Catholick Church, which to fay the beft of it is but a part, and that a very corrupt one too, of the Catholick Church j we muft: beg to be a little more particularly infor- med. This Catholick Church means either fome one or more Perfons, in whom this Authority is vefled: Is it then ditfufively in the Church Univer- fal, ;. e. in all Churches thro' out the World ? Or is it in the Church Reprefentative, /. e. in a General council? Or is it in the Church Virtu- al, (as they exprefs it) i. e. in his Holinefo the Pope ? The Advocates of Rome are as much perplex'd how to anfwer, and as little agreed, in the Anfwers they give here, as we fhall find them to be prefently, when we come to ask the fame Quefti- ons, with relation to their pretended hi fallibility : And as they will be there urg'd more at large, I at prelent take no further notice of them but go on to fliew you -y That no one Man, no fet or number of Men on Earth, has any juft claim to the Au- thority we are fpeaking of. In order to which I'll brierty confider the Particulars which have been mention'd j and fince feveral of them may (in ano- ther view) fall under the notice of fome other of any Brethren; I will take what care I can to keep to the Point of Authority ; and not to repeat or -anticipate, what has been, or may be, more perti- .nently faid by them.
I. It is pretended that the Church hath Authority to fettle the Canon of Scripture, to determine what Books are, and what are not Canonical ; -in fuch jnanner as that by venue of her Autliority, all Chri-
ftians
r 7 ;
ilians are obliged to receive thofe which (he receives;, and to reject: thofe which fhe rejedis. And here you are to -obferve, that it is not their enquiring, and judging, and determining for themfelves what Books are canonical, that we complain of: For this is a Privi- ledge which we think all capable perfons may claim ; We exercife it our felves, and (hould be far enough from blaming them for doing fc too. But that which we complain of is, their taking upon them to Deter- mine this Point for all the World, and their difcourag- ing all private Examination, and condemning with a dreadful Curfe,all Contradidiion to their Decrees con- cerning if. For fo the Council of Trent has done- Whole words are as follows; " The Synod hath feeii "^ fit to annex to this Decree, a Lift of the facred " Books ; left a Doubt ftiould arife in any one's mind^ *' which they are that the Synod receives"; and then follows the Catalogue it felf of all the Books both of the Old and New Teftament, which we Proteftants own, with an Addition of Six Apocryphal Books to the Old Teftamant : after which thev thus go on :. ** If any one does not receive thefe entire Books, ** and every part of them, as they are wont to be *' read in the Catholick Church, and are contained I *'■ in the Ancient Latin Edition, for facred and Ca- " nonicaljlet him be Anathema" *. One would expe<3: that, after fuch a Pofitive Determination, and fuch a -dreadful Sand:ion added to it, they fliould have fome very good Title to produce for their Authority, and fome very ftrong Reafons for their admitting all thefe Books into their Canon. As to the Latter, their reafons are all taken from what Councils and
.* Cone. Trid. Sfiff. 4. Decrer. de Canon Scrip 11115.
Fa-
( 8 )
Fathers have faid of this matter ; particularly the 3d Council of Carthage^ at which St. Aujlin was prefent j wherein (it is pretended) the very fame Books were decreed to be Canonical, that are mention'd in the Council of T'renf^ Catalogue. In anfwer to which, it might eailly be fhewn, that Councils and Fathers, are both for number and weight, againft them: That the defign of this 3d Council of Carthage was, rot to determine what Books were Canonical, in the fenfe in which that Word mufl be underftood in this Difpute ; but only to declare what Books might be profitably read in the publick Allemblies of Chriftians : That St, Aufiin himfelf when he calls the apocryphal Books Canonical, plainly means no more, then that as they contain ufeful Precepts and Inftrudtions for Life and Manners, they may be publickly read to the Edification of the Church; but without any Defign of fetting them upon an equal foot with thofe which are Canonical in the higheft and ilrideft Senfe of the Word. That thefe Books themfelves, contain fo many idle Fables, grofs Abfurdities, plain Inconfiftencies, and palpable Contradictions ; as could never have been dic- tated by the Spirit of God, and far outweigh all the Reafons that can be produc'd for admitting them into the Canon. All this and a great deal more might be unaufwerably urg'd, but 1 choofe to keep clofe to the Point of Authority : for tho' their Catalogue had been precifely the fame with our own J yet as we dare not affume to ourfelves, fo we can never allow to any body elfe. Authority to o- blige all Chriftians under Pain of Damnation to receive precifely the fame number oi Books as Ca- nonical.
nonicaL Let us enquire therefore how this Autho- rity is fupported. Their Proof flands thus : The Tellimony of the Church is the only means by which it can now, or could at any time be known, which Books are Canonical Scripture and which are not J the Church therefore muft have Authority to determine in this Cafe. And all Chriftians muft be oblig'd under the dreadfulleft Penalty to ftand by her Determination: Now tho' I am far from thinking that this is the only means j yet fince I am ready to grant that (if it be rightly underftood) it is one very- good means, by which a Judgment may be form'd in this matter ; I will at prefent take no notice of this defe(ft in the Argument j but only confider what fort of a Proof this is, of the Authority claim 'd. When the Bible is firft put into the Hands of Chil- dren, they are told by their Parents and Inftrut5torSj that it is the Word of God : When they grow up to ripenefs of Judgment, they may if they pleaie, find that Chriftians in all Ages from the ApoilleS down to their own Times, have been {o far agreed in this Point, that their concurring Teftimony, is one proper reafon to induce us to believe fo loo. But how does this prove the Authority we are talk- ing of ? Is there no difference between being a cre- dible Witnefs in a Caufe, and being an authorita- tive Judge ? May I not prudently attend to, and weigh, nay, believe the Truth of a Man's Tefti- mony, without being oblig'd to ftand by his Sen- tence and Determination, as a Judge ? We re- ceive the Teftimony of the Church in all Ag>;s, be- caufe it appears to us credible, and becaufe (all Cir- cumftances confider'd) we think it utterly imoroba-
B ' bis
( 10 )
ble that fo many Perfons {hou'd cither themfelvcs be decelv'd, or confpire to deceive us ; but it does not follow by any means, that therefore we are to fubmit to the Determination of the Church (much iefs the particular Church of Rome) as an authori- tative Judge. It is farther pretended,
II. That the Authority of Scriptures [quoad no s) as to us, and the regard we are to pay to it, de- pends upon the Authority of the Church, which delivers thefe Scriptures to us, and declares them to be the Word of God. This Point, I confefs, is not any where that I know of, exprelly and in ter minis ^ decreed by the Council of 'irent : But the ablefl: defenders of the Church of Rojne^ have either exprelly afferted it ; or faid that, from which it neceffarily follows. HoJitiSy in juftification of a bold Fellow who had faid, that without the Tefti- mony of the Church the Scripture wou'd be juft of the fame value and authority with JEfofs, Fables, tells us that it was pie di£iutn ; For that without the Church's Teftimony, Scripture wou'd be of no great weight. Another declares that were it not for the Authority of the Church, He wou'd give no more credit to St. Mat. then to Livy. Be/Iannine fays, that if you take away the Authority of the Church of Rom(\ the whole Chriftian Faith may be quefti- on'd as doubtful ^. And in another Place (for thefe things don't drop from them by chance, and una-
* Nam fi tollamus auftoricatem prxfentij Ecclefix, &: prjcfentis Con- cilii, in diibium rcvocarj poterunc omnium aliorum Conciliorum De-
creca, & toca Fides Chriltiana. Et pixrcrea omnium Conciliorum
veccivim & omnium Cjogmatum firmicas, pcnder ab AuAoritate prxfen- tis bcclciix. BtUarm- de Llitvtu Sacram. Lib. 2. Cap. 25. $ Tertium Tfjlinionimn,
wares>)
wares.) The Scripture Traditions and all Doc- trines whatfoever, depend on the Teftimony of the Church, without which all are uncertain *. There are others of them (nay, and fome of thefe them- felves, at other times) who talk a little more mo- deftly, in appearance at leaft, tho' in efFed they fay much the fame things. They diftinguifh the Au- thority of Scriptures quoad fe, and quoad noSy i. e. in itfelf, and as to us. They own that the Authority of Scripture quoad fe, is facred and divine, and in- dependent of the Church ; but that as to any Au- thority it has, quoad nos^ with refpeft to us, it neither has, nor can have any but what depends upon the Authority of the Church : And if it does not follow from hence that all the regard and reve- rence we owe to Scripture flands upon the foot of the fame Authority, I fhall defpair of ever know- ing what a juft Confeqyence is. I could quote to you, StapletoHy Bellarmin^ and Me Ic hi or Camis^ and a great many more, to prove that this is theDodirinc even of their moderate Writers ; But as I appre- hend this will not be deny'd, I choofe to {hew you that how plaufible foever this diftind:ion may ap- pear, there is really nothing in it to the purpofc ; and that tho' there were, yet that it is utterly falfe that the Church has any fuch Authority upon which the Authority of Scripture as to us depends.
I. The diftindlion has no meaning pertinent to the prefent purpofe ; nor is there any difference (as
* Nam cum Scripturx tradhiones & omnia plane dogmata, ex Tefti- monio Ecclefise pendeanc ; nifi cernflioii fimus qua fie vera Ecclefia, in- ccrta erunc prorfus omnia. BeUarm. de Eccl. MUit. L. }. C. lo. §. a4 hoc necejfe e/f.
B 2 to
( li )
to the matter in Hand) between the Authority of Scripture vi itfelf, and as to us. For what are we to underfland by the Authority of Scripture i?i itjelf ? So far as I find, what they fay to explain it, amounts to no more then this ; that the Scriptures are facred and divine, and proceed from God as their Author : All which is very true j and it is as true that the Au- thority of the Scriptures refultsfrom their being thus facred and divine ; but their being fo, is not (properly fpeaking) their Authority : For all proper Authority is relative xo thofe who owe regard and fubjedlion to it J and thus, the Authority of Scripture is that Pow- er or Vertue which it has (as being the Word of God) to oblige us to believe and practice what it declares and enjoins : Whicfi (if Words have any meaning) is its Authority as to iis. So that either this is a diitindion without a difference ; or at leafl it is quite impeitinent to the matter in debate. But tho' it were never fo proper and pertinent, I add,
2. It is utterly falfe that the Church has any fuch Authority, upon which the Authority of Scrip- ture ^ to us depends. For we have feen already, that this Authority of Scripture arifes from, and therefore mufi: depend upon, its being the Word of God. This, and not the authoritative Declaration of the Church that it is fo, is what gives it its bind- ing Force, even as to us. Well, but Hill it is ask- ed over again, How do you know that thefe Scrip- tures are the Word of God but by the Teftimony of the Church ? So that after all, Recourfe muft be had to her Authority. To which I anfwer over again, That as 1 have other Proofs belides the Te- ftimony of the Church, by which I am induced to believe the Scriptures to be the Word of God ; fo ''••'. the
(13)
the Teftimony of the Church is fo different a thhig ifrom its Authority, that I may credit the former ia this cafe, without fubmitting to the latter. St. Taul fays to the Ephefiajis (what is equally true of. the whole Chriftian Church) Te are built upon. the. Foundation of the Prophets and /Ipojlles^ J^fi^^ Chrift bijnfelf being the chief Corncr-Stone t ; i. e. not the Perfons of the Prophets, Apoftles, and Jefus Chrift, but the Dodrines and Truths taught by them, and. contained in the Scriptures, are the Foundation on which the Church is built : All the Authority and Privileges therefore with which this Church is invefted, muft ftand upon the iame Bottom j /'. e, upon Scripture: And to fay Truth, hither they re- fer us for the Proof of them. Is this conliitent with their faying, That the Authority of Scripture, as to us J depends upon the Authority of the Church ? What, does the Church receive Authority from Scripture with one Hand, and give Authority to Scripture with the other ? Do the Foundation and Superftrudure change Places, and mutually become both to each other ? In defiance of thefe, and a great many more fuch Abfurdities, it is flill infifted on that the Church has this Authority. And Sta- pleton will tell you, That though Hennas' s Paftor is indeed an Apocryphal Book, yet the Church might • if fhe had pleafed have decreed it to be a Canonical one, and obliged her Children to have received it as fuch. What fhall we fay to fuch an Aflcrtion ? I am not the hrfl who has been led by it, to call to mind what ^ertnllian and Chjryjojiom lay, upon Oc- cafion of the Senate of Rome's Authority to judge
:}: Eph. ii. 20.
and
( 14)
gnd determine, what Gods fhould be owned and woriliipped by the Roj?ians. The former f-iys, ^- mon:r you^ Deity is examined into jiijl as Men pleafe ; ajid unlefs the God whojs Deity they are enquiring in- to plcafes them^ hejhallbe no God J or them *. The latter fays, That the Roman Senate has this Dig?iity or Privilege^ to vote for^ and admit into the Nmnber of thsir Gods -f-. May it not be faid in the fame manner of Rome Papal^ That unlefs Scripture pleafes them it fhall not be Scripture ; and that what Books lliall be, and have the Authority of. Scripture, is to be carried by their Votes, and de- termined by their Decree ? But the Claim (infolent as it is) calls for a graver Anfwer : Take the fol- lowing one. Hermas either did, or he did nor, write the Book called Pajior under divine Infpira- tion ; and confequently, it either was, or was not. Canonical (i, e. an authoritative Rule of Faith and Manners) as foon as he had publiflied it, and before the Church had determined any thing about it. If it was, there was no need of the Authority of the Church to give Authority to the Book ; for by the fame Reafons by which it was proved to be written "by Infpiration, it was proved to be of divine Autho- rity : If it was nor, no Authority in the World could make it fuch. You will pleafe to obferve. That the fameReafoning will ferve, as to all Books, whether really or pretendedly belonging to the Ca-
* Apud vos de humano arb'uratu divinitas pendcatur ; nifi homini Dtui piatuerir, Dcus non erir, Te^iul. jipol. C. ^. p. 0. Ed. Rigaltii^ Anr. 16^4.
ChryfnJ}. Op. K j. p. 0^6. Lit 6-.J1/,/,
non ;
( ^s )
non;; and effedually difprove any Inrerefl that the Authority of the Church has in this Matter. I go on to the Third Propofition.
III. That the Church hath Authority to inter- pret and fix the Senfe of Scripture ; and that all Chriftians are obhged to receive and fubmit to her Interpretation. Thus the Council of T^rent hath decreed, That " it belongs to the Church to judge " of the true Senfe and Interpretation of Scripture, " and that no Perfon {hall dare to interpret it in " Matters relating to Faith and Manners, to any " Senfe contrary to that which the Church has held, " and does flill hold, or contrary to the unanimous *' Confent of the Fathers*. In which Words we are referred, you fee, to the Church, and to the unanimous Confent of the Fathers, for the true Senfe and Interpretation of Scripture. Now to pafs by the ridiculous Abfurdity of referring private Chriftians to the Decrees of Popes or Councils, or to the Writings of the Fathers, which they have neither Leifure nor Skill to confult ; I would fain know how it is pofTible for the moft learned and labori- ous Man in the World to come at the Senfe of Scrip- ture this Way ? Has the Church it felf (mean by ic what you will) always been uniformly of the fame Opinion, as to the Senfe of all the Texts of Scrip- ture, which (he has interpreted ? If this fliould be pretended, the contrary may eafily be ihewn. Take any one Text of Scripture, about the Senfe of whicli Proteftants and Papifls difagree, and I will defy a- ny Man alive to prove, that the Fathers unanimouf- ly agree in that Interpretation of it, which the Pa-
? Cone. Trid. SeiF. 4. Decree, dc Eiir. & ufu Saer. Libr,
piib
( ^(' )
pifts contend for, againft the Proteflants. How then is it poflible to lind the Senfe of Scripture this way, when the Church it felf has not always, and in all Points, been of the fame Mind 3 when the Fathers are far from always agreeing with them- felves, or with one another j and when the Doc- trines and Interpretations of the Church of Ro?^ie on the one Hand, and the Fathers on the other, are in many Inftances fo widely different ? But that which is more directly to my prefent Purpofe, is, to fliew that though we could come at that Inter- prciation of Scripture which the Church holds, and the Fathers agree in ; though this might afford a fa- vourable Prefumption that fuch Interpretation is right ; yet it does by no means follow from hence, that the Church may authoritatively fix the Senfe of Scripture ; or that no Man may in any cafe (be the Keafons never fo good) differ from or rejed; her In- terpretation. Our Adverfaries charge us with Pride and Difobedience, a Spirit of Fadiion and Rebelli- on, for not blindly fubmitting to the Decrees of the Church : But the Charge is an unjuft one. They know, or may know (for it has often been declared) that we are ready to pay all proper Deference to the Judgment of wife and learned Men : And when a great Number, and a long Succeffion of fuch, can be Ihewn to have agreed in the Interpretation of a- ny Texts of Scripture ; efpccially if fuch their A- greement appears to have proceeded from fober En- quiry, and thorough Convidtion, without Preju- dice or corrupt Biafs ; we own that great Regard is to be had to them, and that fuch their Interpreta- tion is not lightly to be rcjcded or departed iVcm :
But
( ^7 )
But ftill we cannot fubmit to them as LorJs of our Faith : We are ready to bear them and learn of them ; but we can fee no Reafon why they fhould be to us inftead of Chrift, or exped: from us that impHcit Submiffion which is due to him only, and thofe commiffioned by him, and infpired by his Spirit. He that is any thing verfed in the Writings of the Papijlsj has often found them boafling of their om?2eSj femper, & iibique ; The whole Church, all the Fathers, at all Times, and in all Places, a- greeing in their Dodtrines and Interpretations of Scripture. They have been often anfwered (and I believe Proteflants are fllllof the fame Mind) that as to any Points in which they can (liew fuch an Agree- meenr, we will not oppofe or contradi6t them. But then as we know that fuch Agreement can never be fhewn, in any of the Points in Difference betwixt them and us; fo we take leave farther to declare^ that even in this cafe, our giving in to, and not op- pofing Points fo agreed, would be owing to a rati-» onal Perfuaiion, that things fo univerfally main- tained mufl be true, and not to an Opinion of any proper Authority the Perfons fo agreeing have over us in thefe Matters. You fee then that we are rea- dy to pay to Church and Fathers all proper Defe- rence and Regard ; and where they have Reafon or Scipture on their Side, we have no Inclination to difagree with them. But it is Authority which is claimed ; it is blind Submiffion that is required j without which all the reft (it is pretended) iignifies nothing. Let us fee then upon what this Authority to interpret Scripture for us, and this Demand of implicit Submiffion from us, is founded. Is it up-
C on
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on Scripture ; or any Promife there given them, of an infallible Guidance by the Spirit of God, in thefc Matters ? Their Proofs of this fort, w ill be confidcred and confuted when I come to the Point of Infallibility. Is it that they have greater natural Abilities or acquired Advantages, for interpreting Scripture, than Proteftants have ? Befides, that this can jiever be proved, and need not be granted ; we are firmly perfuaded, that fuch Freedom of Enqui- ry as Proteftants plead for, and exercifc in interpret- ing Scripture, is an Advantage for coming at the true Senfe of it ; which thofe of the Church of Rome^ who are bound down by the Decree of Popes and Councils, and the Opinions of Fathers, muft necef- farily want : And after all, fuppofing they had thcfe fuperior abilities and advantages ; though upon this account it might be fit to attend to, and confider whether the Senfe they fix on Scripture be the true one J yet it would by no means prove them to be Authwitative Interpreters. Is it that they ufe pro- pcrer Means, take fitter Methods to come at the Senfe of Scripture than we do j and that therefore their Authority in this Matter, fhould be owned and fubmitted to ? We fay they do not ; but howe- ver let any impartial Perfon judge between us. We thirik the proper methods to be taken for this Pur- pofe, are to confult the Scriptures in the Original Languages ; to compare the more obfcure and diffi- cult Texts of it, with thole which fpcak of t-he fame Matters more plainly and intelligibly ; not to under ftand any particular Texts of Scripture in fuch a Senle, as contradic:ls, or is inconfifient with, the whole Defign and Tcnour of it i to attend diligent-
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Iv to all fuch Cireumftances of Perfons writing or written to, Time, Place, ^c. which may give Light to the Matter we are enquiring after ; in fliort, the very fame Methods whirh all Men of Senfe take, to underftand Writings of any other fort, in which they meet with difficulties : And he that on account of the Importance and Sacrednefs of the Matters en- quired into, fhall add fervent Prayer to the Father of Lights, and his urmoft Care to keep his Mind free from Luft, PafTion, and corrupt Prejudices ; as he may reckon upon it, that he will not be left ignorant of any Truth necedary to Salvation, nor fuffered to fall into any damnable Error j fo he bids fair for coming at the true Senfe of Scripture, even in Matters of lefs Moment.
But all thefe methods (lay our Advcrfaries) are infufficient, and have been found unfuccefsfulj thofe who pretend to make ufe of them ftill differ in their Interpretation of Scripture. I Anfwer, that tho' they may differ in matters of lefs Importance, yet there is noReafon to think that thofe who ho- neftlyufe thefe methods, {hall ever be fuffer'd to err in any Points abfolutely neceffary to their Salvation. Let us fee however, what are thofe better and furefr methods which they follow : Stapleton reckons up four of them : the Rule of Faith, (of which Tradition is a part); the Practice of the Church; the Senfe of Scripture in which the Fathers agree; and the Sepfe decread by Councils: Thefe you are to follow and you cannot err; and thefe are the only fure me- thods of Interpreting Scripture. As to the firft of thefe, the Rule of Faith; fo far as they mean Scrip- ture by ir, we are agreed ; for they know we own
C 2 Scrip-
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Scripture to be the bed help to interpret Scripture. But when they take in unwritten Tradition as a part of the Rule of Faith, and tell us that Scripture is to be Interpreted by that; we rejed it, as being for many reafons utterly untit for any fuch Purpofc : particularly as being it felf much more obfecure, uncertain, and doubtf il, than Scripture which is to be interpreted by the help of it. And then as to the Other three methods prelcrib'd ; furely nothing was ever more impertinent ; it is a diredt taking for gran- ted, the Point in debate: the Enquiry is, what are the beft methods of Interpreting and coming at the Senfe of Scripture? theanfweris, Follow the Church, Fathers, and Councils : /. e. don't Interpret or judge of the Senfe of it, (rho' this is the very thing piopos'd to be done) but blindly follow the Interpretation and Senfe of it, which others have Authoritatively de- termin'd beforehand. For tho' thefv are called me- thods or means of interpreting Scripture; and by our being directed to them for that purpofe, one might be apt to conclude that we were to fix the Senfe of Scripture by the ufe of thefe means ; and to judge how far they are or are not ufeful for that purpoic; yet I can afTure you that no fuch thing is intended or will be allow'd ; fo far from it, that the Council of Trent (as you have heard) has dccrted, that no man fhall dare to interpret Scripture to any Senfe, contrary to that which the Church holds, and the Fatiiers agree in: And let who will fet about the work of inter- preting Scripture, tho' he be never fo well qualiiy'd for it; at his peril be it, if in matters of Faith or Manners, he departs a hair's breadth from what is before dctermin'd to be the true Senfe of it. So that
you
( Zl )
you fee after all, when they talk of private Perfons Interpreting Scripture, and feem to dire(3: to what they call proper methodsof judging of the true Senfe of it; they really mean no fuch thing, nor will allow any fuch Pri viledge to any bodybut their own Church: nay, if they would Speak coniiftently, they muft all of them own, what a very powerful party among them alTert and maintain; that the Authority of in- terpreting Scripture is inherent in his Holinefs the Pope: for their Rule of Faith, is that which the Pope approves ; their Ufage and Practice of the Church, is what he pleafes to obferve himfelf, and diredl others to obferve; the Interpretation of the Fathers, is what he fees fit to follow; and the De- crees of Councils are then only binding, when he has graci(.'.illy vouchfaf'd to confirm them.
There is anotiicr Argument upon whichthey lay very great Strefs, in proving this Authority of the Chuich to interpret Scripture. I will juft mention, it here, tho' it will be more fully confider'd and anfwer'd under the head oihifallibiUty. It is thus : Scripture (they tell us) is an U7ijensd Letter, ('tis their own Expreflion). It has no determinate mean- ing or fignification of its own ; and in order to un- derftand it rightly, it is neceflary that fome body ihou'd have Authority to interpret and fix the Senfe of it : This Power (they fay) Chrifl has given to the Church ; and who fo fit for it ? Who fo likely to make a good ufe of it ? That \wq may not be impos'd upon by this fpecious Argument ; It muft be remember'd that there is a wide Difterence be- tween interpreting Scripture by the befi: helps, and in the befl manner we can ; and doing it authorita- tively
( ^^ )
lively, fo as to oblige the Gonfciences of Men to receive and fubmii: to our Interpretation, without varying from ir or daring to contradi(ft it. The former we fay the Chriftian Church, and every Member of it, may do, and are allow'd and encou- rag'd by their Saviour to do it : Nay, if they fet honcftiy about it, tliey may hope for and reckon upon fbch divine AiTiftance, as will fecure them from any fuch miftakes as will prove damnable at lafi: : The latter, is what neither this nor any other Argument in the World will ever prove. For any Man to fay that Scripture is an iinfem' d Letter^ which has no certain ffenfe or meaning till the Church determines what that ^^.Yvi& or meaning is ; is talking -Ither very impeninently, or very impu- dently : If they intend by it, rhu the Words or Let- ters of Scripture, as written or printed on Paper, are mere arbitraiy marks, and have no meaning in ihem ; it is utterly impertinent : For this is equal- ly true of all the Books and Writings in the World; it is as true of then interpretation of Scripture when committed to I'aper, as of Scripture itfelf. If they intend by it. that the Letters and Words of Scripture are not fitted to convey to, or excite in our Minus, any certain and determinate meaning ; it is horridly impudent : It is a bold affront to the bleiTed God, and an unworthy difparagement of the Revelation he has vouchfaf 'd us in his Word. Arc v/e then to think, that tho* Men can by writing or /peaking convey their meaning to each other, with , all the certainty that is needful \ yet that the blelfed | God cannot ? ;Ol- (hall we fay, ihat tho' he could, yet he would not? Even when lie was giving us a Book
which
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•whichcoiildbeof noufe to us any farther than itv, underllood 5 corcerning which he 1 'ai.rrif declare. that it i-. profitable to all neceffary i urpoics, and ably to make us wile to Salvation. In (hort, if this au- thoritative claim is a juft one. ocripture (for ought I fee) deferves this, and all the refl of the difparag- ing things, they have faid about it : For upon this Suppofition, it can be of no ufe to us, nor have we any need of it : If it has no determinate meaning till the Church by Infpiration fixes one, to what purpofe was it to commit the divine will to writ- ing ? For any good end it anfwers, it feems to us, God might as well conftantly, or as occ^ficn of- fer'd, have reveal'd his Will to Popes and Councils, to be by them handed out to particular ChrilHans ; as be oblig'd flill to reveal the true fenfe and mean- ing of thofe writings. The fuppofition therefore upon which this Argument proceeds, is you fee both impudent and falfe j and the Confequence drawn from it, that therefore the Church may and can authoritatively and infallibly interpret thefe un- meaning Scriptures, is of a Piece with it ; as I fliall fliew you more fully by and by. I go on to a fourth Claim.
IV. That fince many Thing=: v.-hich ought to be believed and done, are not at all contained in Scrip- ture, the Church hath Authority to decree and en- join thefe Things as neceffary to Salvation; and all Chriftians are thereupon obliged to believe and pradife accordingly. I readily own, that upon fome Occafions, the Vopijh Wnrers thcmfeives will fomc of them fay Things utteiiy niconfident with this Claim. Thus, e.g. Bellarm in tells us in one Place
of
of his Writings (though it plainly contradids v/hat he himfelf fays elfewhere) That no Propofition can be [dejidc] an Article of Faith, but what is reveal- ed in Scripture *. Others of them have in Words exprefly difclaimed all Power in the Church to coin new Articles of Faith. But it will be eafy to {hew you, that many of them claim this Authority for the Church ; and that all of them hold fuch Prin- ciples from which it muft neceflarily follow ; tho' when it ferves their Purpofe they would feem to difclaim it. Many of them exprefly claim it : Thus, e. g. Melchior Canus fays. There are many Things belonging to the Faith of Chriftians, which are neither manifeftly nor obfcurely contained in the facred Scriptures. Stapleton will tell you, That many Things neceflary to be believed, in order to Salvation, are not comprehended in the Scriptures, but are rec(?iiimended to us only by the Authority of the Church. And elfewhere. That the Church may propofe and define Matters of Faith, without any evident, or fo much as probable, Teftimony of Scripture. I might add many more, if it were needful : But I go on, to {hew you. That they all hold fuch Principles from which it nece{rarily fol- lows, that the Church has Authority to decree ma- ny Things as nece{Iary to Salvation, which the Scripture takes no Notice of. They all maintain, that Tradition unwritten, is a part of the Rule of Faith, and to be receeved with thejame pious Affecii-
* Sciendum eR enim, propoGtionem fidei concludi tali fyllogifmo.
Quicquid Deus revelavic in Scripcuris eft verum : Hoc Deus revela- vit in Scnpturis : Ergo hoc eft verum. Bellarm. De Verb. Dei L. 3. C. 10. Refp. ad Ar^. 15.
071
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OH dfid Reverence, that is due to Scriffure *. Now* by the Help of this fame Tradition, they know a Power of Things, of which our Bibles fay never a Word. And as you heard before concerning Scrip- ture, that its Authority, as to us, depends upon the Authority of the Church, and that it has no cer- tain meaning other than what the Church is plea- fed to put upon it, and propofe to us to he believ- ed } So they tell us as to unwritten Traditions too, that tho' they come either from the Mouth oj Chrifi himjelf, or were di Bated by the Holy Spirit, and have been handed dowJi by a continued SucceJJion -f- ^ yet that they receive all their Authority from the Church : /. e. If thefe Traditions relate to Matters of Faith, no Man is obliged to believe them j or if they relate to Manners, no Man is obliged to ob- ferve them, as necellary to Salvation j 'till the Church has declared and propofed them to be fo : But then, as foon as ever the Church has incerpo- fed with her Authority, to propofe and declare them as necelTary to Salvation, immediately they are fo. Would you think it ? To believe the per- petual Virginity of the bleflld Viigin (hall be an Article ot Faith j and to faft in Lent fliail be a pi- ous Pradlice, neceflary to Salvation j if the Church pleafes to propofe and declare them fuch. On the other Hand ; To believe that God is in Chriji Jelus reconciling the World unto hi?njelf\ and to pray to God in the Name of Chrift jejus -, Ihall neither of them be neceflary to Salvation, till the Church de- clares them to be fo. Nay, you could never know
* Cone. Trid. SefT 4. Decree, de Canon Scripturis. t Cone, Trid. ibid.
D thac
T is a Chriftian Dodrlne, and the latter a Chriftian Duty, unlefs the Church had told you that luch and fuch Texts of Scripture are to be interpreted to this Senfe j and had, by her Authori- ty, declared them neceflary to Salvation.
I am apt to think, this will appear ftrangc, and found hardily to-Proteftant Ears ; but I can tell you fomewhat elfe, which, it may be, you will wonder at as much : Some of their own Authors are ingenu- . ous enough to own, that all thofe Doctrines and Pradices of the Church, whofe Author and Origi- nal is not to be found in Scripture, are to be reck- oned Apoftolical Traditions : and they own that the following are of this fort : St. Peter s having been at RomCy and the Primacy of the Bifhop of that See j the Sacrifice of the Altar j real Prefence -, Communion in one kind ; private Mafs ; the keep- ing and adoring the confecrated Hoft j the Sacra- ments of Confirmation, Orders, Matrimony, Pe- nance, and extreme Undion j the Neceflity of au- ricular Confeilion to a Prieft ; Indulgences ; Pur- gatory ; and in fliort, almoft every Point in Diffe- rence between them and us: And yet after all, thefe very Men, when they debate thefe Points with Pro- teftants, have the Face to quote Scripture to us in. Defence of them, after owning that they are not founded upon Scripture, but only upon Apoftolical Tradition. Authority and Infallibility will it leems bear them out, in doing what we fallible Hereticks think very ftrange things. It falls not within my Province todetedl the Falfliood and Forgery of thefe unwritten Traditions, by the help of which fuch marvellous Feats arc to be dene : But after having
Ihewii
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fliewn you that they have made many Things to be de fide, and necellary to Salvation, which they own have no other Foundation; it is myBufinefs to prove to you, that they have no Authority to do fo : And to ihew you moreover, that as to thofe Things which are contained in Scripture, their being Articles of Faith, and neceffary to Salvation, depends, not upon rhe authoritative Propofition or Declaration of the Church, but upon their having this Strefs laid upon' them in Scripture it felf. As I was muling with my felf, how to propofe my Argument againfl fuch Authority, in the cleareft and moft intelligible man- ner ; I at firft thought it might be proper to begin with enquiring, Whether abfolutely every thing which the Church may fee fit to propofe and declare nccellary to be believed and done in order to Salvation, be for that Reafon, and that Reafon only, jo necelTary ? If the Anfwer had been (as furely it ought to be) No ; I fhould have gone on and reafon 'd thus: It follows therefore, that befides the authoritative Propofition and Declaration of the Church, there muft be fome- what either in the Nature of the Things themfelves, or in the Source and Original from whence they de- rive, which contributes (at leaft) towards their being neccffary to Salvation, and without which it would not be fit, even for the Church itfclf, to declare them fo. And from hence Idefigned to have concluded the very Point I was to prove, that therefore it is not the Church's authoritative Propofition and Declaration only, that can make thefe ihings neeeffary to be be- lieved and done in order to Salvation. And I ani fully perfuaded, that if the Enquiry juft now men- tioned, be anlwered in the negative, this Reafan-
D 2 ian;
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ing thereupon, would be unanfwerably conclulive. But I foon iaw Reafon to alter my Method of Ar- guing ; becaufe I fufpedled whether I might not be anfwer'd \n the affirmative j that abfolutely every thing which the Church may fee fit to pro- pofe and declare necelTary to Salvation, is fo, for that reafon, and ihat Reafon only. For why fliould I imagine any thing to be too abfurd foi the Church of Rome to decree necelTary to be be'iev'd, after it has decreed the Dodrine of Tranfubftantiation ne- cefiary to be believ'd ? Why (hould I think any thing could be too trifling for that Church to re- quire, which has recommended Pilgrimages to the Churches and Reliques of dead Saintb ? Why fliould I take it for granted, that any thing was fo mon- ftroully bad and wicked, that the Authority of the Church itfelf cannot make it neceffary to be be- liev'd or done ; when their great Champion Bellar^ mm has told us in fo many Words *, that if the Pope thro' miftake, fliould command Vice and for- bid Vertue, the Church (unlcfs Ihe would fin a- gainfl Confcience)would be oblig'd to believe thatVice is good and Vertue evil r Thefe things confider'd, I chofe to proceed thus : The Advocates of RoJiie will I fuppofc own, that whatever the Church might do, fhe never has, nor ever wi,ll propofe or declare any thing as neceffary to Salvation, but what is founded either upon Scripture or Apoftolical Tra- dition y for one or both thcfe, is always pleaded as
.* FiuCS Cacholica docec, ornncm vircuteni elTe bonam, omne vitium £i7c malum : Si aiittni Fapa trraiec prs* ipunoo vicia, vcl prohibendo virtutts, tcneretur Ecr'tlla credere vitia tile bona, & viituces malas, nifi vtllct conrra Cji X-icnciaiii peccarc. Fcii;rm. De Rom. Pontif. L. 4. <C.5.§. ult.
the
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the ground of what fhe decrees : Now the Apoflles from v*^hom Scripture and thefe Traditions arc faid to have come down to us, either knew that thofe things wh'ch the Church takes thence and decrees or propofes as neceffary to Salvation, were indeed necelTary to Salvation j or they did not know it : Attend now to the Confequences, which ever way this queftion is anfwer'd. If they did know it, they either declar'd it to, or they conceal'd it from, thofe to whom they preach'd * : Surely it won't be faid that they conceal'd any thing that was abfolutely necelTary to Salvation j this wou'd be charging them withunfairhfulnefsto their Truft : Particularly as to St. Paul, it wou'd be charging him with high Pre- fumption for pronouncing even 2lX\. Angel from Hea- '•oen, or any Man upon Earth, accurfed, who fhou'd preach any other Gofpel -f-, than that which he and the reft of the Apoftles had received themfelves and taught to others : It would be giving him the lie for having faid to the Elders of the Church of Ephcftis whom he fent for to Miletus, that he had kept back nothing that was profitable, and therefore to be fure nothing that was neceilary ; and again that he had not jhunned to declare to them all- the Connfel of God +. So that I think we may venture to affirm, that neither he nor any other of the Apo- ftles conceal'd any thing which they knew to be necelTary to Salvation : Every thing of this fort therefore that they knew, they certainly declar'd ; and if they declar'd it to be necelTary to Salvation^ I can't imagine what need there can be of the
* Vid. Chilling. Ch. 4. Seft. i8. p. m. 144, 14$. \ Gal. i. 8, 9. t^ Aaft. 10. to, Z7. ■
Church's
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Church's Authoritative propofal and Declaration ; or hew there can be any Authority, any where, to decree what {hall be necefTary to Salvation ; other then that of the Apoftles themfelves, under Chriil: the Head of the Church. Let us fee now what follows upon fuppofition the Queftion fhould be anfwer'd the other way ; z. e. that the Apoftles did not know, concerning fome of thofe things ground- ed upon Scripture, or Tradition proceeding from thera, that they were necefTary to Salvation ; but which being fo in themfelves, (tho' fhey did not know it) the Church hath fince declar'd them to be fo. If this is the Cafe, I would fain be told how the Church iince the Apoftles Days, came to know more fully and compleatly what is neceftary to Salvation, than the Apoftles themfelves did : I don't know that flie pretends to any new Revelati- ons of this fort ; and if fhe fliould pretend to them, we fhould expert othcrguife Proofs of their com- ing from God, than I think her able to produce: And yet I cannot devize how the Church of Rome fhould come to know more than the Apoftles, but by new Revelation. I can think of but one poffi- blc way of evading the force of this Reafoning, and that is fo poor an one that it fcarce dcferves to be regarded : It is thus ; that the Church neither knows, nor pretends to know, better then the Apo- ftles what is neeeffary to Salvation ; but the Apo- ftles might know feveral things, which tho' they were not necefTary to Salvation in their Days, would become necefTary in after Times ; and therefore tpok Care to hand them down to the Church by Tradition, that ftie might cxercife her Authority in
propofing
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proposing and declaring them to be neceiTary to Salvation at fuch Tiipes and in fach Circumftances, as flie in her great Prudence and Infallible Judg- ment thought fit. But let us confider j Things ne- ceffary to Salvation at one time and not at another ? Neceffary in our Days, and not fo in the Days of the Apoftles ? NeceiTary to Chriftians of later Ages, and not fo to the primitive Chriftians? Sure this cannot be true : I alw^ays thought that to be the Chriftian Faith, which was once (and at once) delivered to the Saints * by Chrift and his Apoftles. But to let that pafs : If this was the cafe, methinks the Apc^ftles {hould have taken care to leave it upon record, or at leaft to have given us fome Hint in Scripture, that more would be neceflary to Salvation in after times than was then : And yet I cannot find any thiiTg like this (but a great deal to the contrary) in all the New Teftament. But it may be, though Scripture fays nothing of this fort. Tradition does ; and that you know, ferves their Purpofe full as well : I do not remember ever yet to have heard of any fuch Tradition j but if ever I fliould, it will appear to me fo very unlikely to have proceeded from the Apoftles, that I fhall ftrongly fufpe6t it of Forgery, and de- mand very clear Proofs of its Genuinenefs, before I give Credit to it. I go on to the fifth and laft Pro- pofition.
V. That the Church has Authority to judge and determine in all Controverfies relating to matters of Faith; and that Chriftians are obliged to be deter- mined by, and fubmit to, her Judgment and Decifi- on. I need not fpend your time in proving that fuch Authority is claim'd in behalf of the Church : Coun- * Jude, ver. 3.
cils
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cils have fo often, and Popes do fo continually exer- cife it ; calling all thofe Hereticks and accurled (and as far as they have it in their Power treating them as fuch) who oppofe the Church's Decrees, or who, in any Connoverfies of Faith which arife, decline her Judgment, and refufe fubmiflion to her Determina- tions ; that there can be no need of farther Evidence. Let us fee how this Claim is fupported : By much the fame fort of Proofs (we fliall find) as the former; particularly the third. To interpret and give the Senfe of c^cripture, which has no certain Senfe till fhe fixes it : and from what was faid in Confutation of that, this before us might fufficiently be difpro- ved : So that I fliall need to fay the lefs upon it here. Briefly thus : If they can but perfuade you to take three Steps with them (they are pretty large ones indeed) the Point will be proved : There muft be a Judge of Controverfies ; Scripture is not fit to be, nor can pofilbly be, that Judge ; the Church and fhe alone is fit for that Office, and invefled with this Authority, by Chrift her invifible Head ; and therefore flic has this Authority, and is in the right to exercife and employ it. That there muft be a Judge of Controverfies, meaning thereby a living, •ay and an infallible one ; they all affirm with the utmoft Confidence : Their Proofs of which will be confidered prtfently. That Scripture is not fit to be, cannot poffibly be, this Judge, they are very pofi- tive ; nor will we contradict them, if they mean a living and infallible Judge, according to the ftrid: meaning of that Word : But then we fay, that thefe Scriptures are very fit, nay the fitteft thing in the World, to be the Rule by which Chriftians fliould judge and determine allDifputes concerning Matters
of
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of Faith ; as will rid doubt be proved to you in the next Difcourfe. Well, but the Church, /. e. (for fo they mean) the Pope, or a Council, or the Pope preliding in a Council, and confirming its DecreeS;, is fit to be, and endowed with Infallibility that it may be, this Judge of Controverfies. That it has no fuch Infallibility fball be proved hereafter : and that fhe is fo far from being the only fit Judge, as not to be at all fit for that Office, * is plain from hence ; that in all thefe Controverfies (he is a par- ty ; and her Power and Authority, her Temporal Grandeur and Interefl, are fo nearly concerned in them, that it is not^ to be expeded flie fhould exer- cife this Office with Equity and Impartiality. And if I had time for it I eould fhew you, that from the time fhe firfl began to claim this authoritative and infallible Judgment, flie has us'd it in fo corrupt and arbitrary a manner, as has quite forfeited her Repu- tation for Honefly and Integrity ; and as muft ef- fedually difcourage all who are not in herlnterefls, from fubmitting to her Tribunal.
You have now heard the Claims of the Church of Rcme^ for Authority in matters of Faith j You have heard too, fome Part of what we have to fay (for all could not be faid in this compafs of Time) for the Confutation of them. If, wondering at the Exorbitancy of thefe Claims, you fliould ask. How ihe could ever have the Infolence to make them ? I
* Quxrendi funt Judices : Si Chrifliani de iirraque parte dari ron poflunE ; quia ftudiis Veritas impedicur. De foris quserendus e(l Judtx s Si Paganus, non poteft nofle Chnftiana fecreta. Si Judaeus, inimicus eft Chrihiani Baptifmatis : Ergo in terris de hac re nullum potent reperiri judicium ; de coelo quaerendus eii judex. Sed uc quid pulfamus ad cKt", Jum, cum habeamus hie in Evangelio Teftamtntum i O^tat. Miltv. ady,^ P4rm. i* 5. f. 109. Ed. Lutet, 1676. Fo/.
E take
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take tlic true Account of the Matter to be thus : That between Scripture and the Church of Rome, thefe is a nioft irreconcileable Difference: Both can- n'rtt pollibly be in the right : If Scri'pture be true, many of her Dodlrints mufl: be fah'e; great part of her Worfhip muft be idolatrous ; many of her Prac- tices abfurd and fuperflitious ; and her whole Pow- er and Form of Government ufiirp'd, arbitrary and tyrannical. She feems therefore to have put on a bold Face, and to have refolved, that Scripcure fhall have no more Authority, no other Meaning, than (he is gracioufly pleafed to allow ; and if any thing, ncft to be met with in Scripture, is found neceflary to defend her Caufe, and juflify her Tyranny -f-. Tradition fliall be applied to, to furnifh it out: Tra- dition which {lie can forge, alter, and make to fay jtifl what flie pleafes.
I go on now to the other Point, Infallibility; Their Pretence to which is in itfelf fo monftroufly iiifolent and abfurd; fo utterly void of all folid Proof ; fo plainly contradid:oiy to Hiftory and in- difputable Fads ; fuch a baref.ic'd Attempt to im- pole upon the Reafon and common Senl'e of Man- kind, and to bring them into a State of the molt ab- je(ft Slavery ; that it is really wonderful (to thofe who are not acquainted with the Hiftory of that Church, and th€ gradual Advances it made in De- mands of this fort) how it fhould ever enter iiito the Heads of mortal Men, to lay Claim to it. And yet
■f Cum enim ex Sciipruris arguunrur (/r. hoe.etlci) in aceufationem converruntur ipfaiiini Scriptiiiarum, quaij non rede habcant, ntqtte (inc «? aiiftoritatc, ec quia varic func difice, et quia non polUc ex hii, inveni- ri Veriras, ab his qui nefcianc Tvaditionem. Non enim per Liceras tradl- tam illam, fed per vivani voc€mj Sc fcq. Iign. ccntM iUr, L. 5. C. 2.
the
the FaO Is Indlfputably true ; they have longclahn- ed it J they continue to do fo ; their whole Fabrick of Authority refts upon this Claim, and falls when it is confuted ; fo that I fliould be thought to fpend your Time needlefsly, if I were to fee about a la- boured Proof of it. CreJJy indeed, a Profelyre fromi the Church of England to Popery, in the iaft Cen- tury, feems to have been fick of the Word, and to have wiili'd he could fairly have got rid of it : He lei Is us, Nofuch Word can be found hi a?iy Council : That he faw no Neccjjity that ever Frotejlants fioidd have heard it named^ ■much lefs prefs'd with fo much Ear7teJinefSy as (he owns) it hasbren^in their Books oj Controverjy : That the Word Infallibility had been combated by Chillingworth, with too great Sue- cefs^ which therefore he wifhes were forgotten or laid ^fide X J and intimates it as his Opinion, that the juft Authority of the Church might do without it. The poor Man feem'd to have fome little remains of Modefty when he wrote this j but it is highly probable, that his new Maflers fchool'd him fevere- ly for talking at this rate ; for in an Appendix to an after Edition of his Book, he unfays it all again, by telling us, That the Church c^an neither deceive nor be deceived \ and that Authority and Injallibility in the Church, are in EffeB all one j for to fay that the Church hath Authority to oblige all Chnjtians to re^ ceive her DoBrifies, and withal to jay jhe is fallible^ is Extremity of InjuJUce and tyranny *. But whe- ther Crefy had ever made this Recantation or no ; The Church of Rome is fo well appriz'd, that her Au-
^ Exomolog. Ch, 40. J. 3. p. m. 184, * Exomol. Append. C. 5.
E 2 thoriiy
( 36 ;
thority can never be fupported without the Claim pf Infallibility ; that as {he does not feem at all dif- pofed to give it up, fo I am under no Apprehenfion )bf their reckoning it a Calumny, when we charge them with making this Claim. And indeed, nei- ther CreJ/y^ nor what I have quoted from him, had been worth mentioning on this Occafion, were it not that I might warn you of thofe Methods, which pofTibly the prefent Agents for the Church of Rome among us may take, to gain Profelytes : I mean re- prefenting their Caufe, and the Doctrines of the Church of Rome, in the fofteft and mofl favourable manner, and concealing as much as they can the mofl: fliocking Parts of it j that uncautious People may fwallow it the more eafily. This was ma- nifeflly Crcfy's Intention, and it is not at all un- likely, that others are now making ufe of the >. fame Arts. If you fhould happen to meet wirH :^|^4 ny of them, who fhould be for laying afide tliis {hocking Word Infallibility^ while they are recom- mending their Religion to you ; pray ask them, Whether they, or any Papift, can or dare own that their Church has or may err in matters of Faith ? If they fhould tell you that their Councils do not tife this Word, and that therefore they need not \ ask them. Whether no Council ever decreed, that the Church non poiejl err are ^ cannot err ? and if fo, what is the Difference between its being impolTible lor h'^r to err, and being infallible? Ask them, whe- ther tiitir gieateft Dcdors have not told us, that were it not lor the Infallibility of the Church, their Faith could have no Foundation, nor their Religion any Certainty r Nay, W hether the Council of Ba-
f'l
(37)
fil has not told us, that if once that pernicious Er- ror were admitted, that Cou?icih may err, the whole Catholick Faith would totter. And to fay Truth, this is talking (though falfly and impudently) yet confidently at leaft ; whereas thofe (if really there be any fuch) who tell us, that Authority will do of it felf, though they fhould drop Infallibility ; not only Gontradid the known Senfe of their Church, but in effedl give up its Power, and deftroy the Foundations upon which its Grandeur and Tyranny fubfifts. And accordingly in fupporting thofe autho^ ritative Claims mentioned under the former Head, they always have recourfe to the Church's Infallibi- lity : a Perfuafion of which does more to fatisfy their Votaries of the Juftice of their Claims, and to difpofe them blindly to fubmit to them, than all their other Proofs put together : For in fliort, the w^hole of their Faith is refolv'd, into the unerring Authority and Infaliibity of their Church : So that, belides what has been already faid, if I can (as I verily think I fhall) confute their Pretenfions to the latter, it will be a farther (and it may be a more ilriking) Proof, than any I have yet otfer'd, of the Abfurdity and Impudence of the former. To this end, and that we may the better underftand what is precifely ihe Point in debate, it will be of ufe, in the Firft Place.
I. To ftate the notion of Infallibility : How far, and with refped: to what things, the Church of Rome lays claim to it. It will, 1 fuppofe, be grant- ed me, that he who does not know abfolutely eve- ry thing, may pofhbly be miftaken in fome things : fince therefore it will be allow'd me that Omnifci-
ence
( 38 ;
ence, or the knowing abfoliuely every thing that is knowable, is the Prerogative of God alone, and which no Man or number of Men can (or indeed does) lay claim to ; It will follow that the Church is not abfolutely, and with refpedl to all things In- fallible : To do them juflice, they don't pretend that {he is. The Queftion therefore is, how far, and with refped: to what things does (he pretend to be Infallible ? With one Voice they will all tell you that ihe is infallible in matters of Faith : A few of them (I mean the Jejiiits, in the famous difpute between them, and the Janfenijls) maintain'd, and would fain have got it to have been fettled and univerfally ewn'd, that the Church (i. e. the Pope, for fo the Jefuits meant) was Infallible with relation to mat- ters of Faci alfo. Again : They will all of them (I think) own, that tho' the Church is Infallible in her decrees concerning Faith and Manners, yet that fhe may become (and actually ha» at forne times, been) greatly corrupt in Difcipline and Practice ; and that both her Head and her Members may be thus corrupted. With refpedt to this lalt concefli- oi), I cannot help obferving, that to any Man of plain common Senfe, there appears to be a mani- feft inconfiftency in it. The Church is Infallible in its decrees with relation to Alattcrs of Faith, and Manners : \, e. things to be believ'd, and things to be pradis'd : As to the former. Matters of Fait/j; it not only decrees aright ; but it always actually be- lieves right too: For Eiror, or varying the leafl tittle from what the Church has decreed to be be- liev'd ; is Herefy : and I lereiy i/)lb faSio cuts a Man jff from the Churchj and excludes all hope ot Sal- vation
( 39 )
vat'ion : But the Cafe is (it feems) otherwife with refpedl to M^jmers ; for tho' the Church does, and cannot bur, decree as infallibly upon this Head, as with refped to Matters of Faith *, yet {he herfelf may become corrupt in her Manners, and PraStife many things (tho' fhe can never believe any thing) Contrary to her own decrees. What {hould make this Difference I cannot devize ; or why a mi (lake in the underftanding, (hould more effed:ually cut a Man off from the Communion of the Church, and the hope of Salvation, than the wickednefs of his Heart and Life. I am fure St. Faul tells us, that tho' he had the Gift of Prophecy, and underilood all my- fteries, and all Knowledge ; nay, tho' he had Faith fo that he could remove Mountains, yet if he had no Charity, he fhould be nothing *. The Charity he there fpeaks of, is on all Hands acknowledg'd to be the Source of holy Obedience and regular Prac- tice : Whatever elfe I have, if I want this, I am nothing j and therefore one would think, not In- fallible : And why the Church of Rome after hav- ing claim'd InfaUibility, does not rub her forehead, and claim Impeccahility too, I am at a lofs to know; -I think verily they might as juftly, and with as good 'Proof from Reafon and Scripture claim the latter, as the former. And {^o with refped to the diftinftion juft now mention'd, of Matters of Faith, and Matters of Fa(5t ; I have never yet met with any fufficient Reafons, why thofe who allow the Infallibility of the Church of Rome as to the firft, (hould difallowitas to the laft ; I can fee .indeed how it might come to pafs, that in fhe difpute between
* I Cor. xiii. z.
the
( 40 )
the Jefuits and Janfenifts, the different Views and Interefts of the two Parties, might difpofe the form- er to ftickle as warmly for the Pope's InfalHbility in Matters of Fad:, as the latter did againft it : But as I cannot tell whether, if it had not been for iuch an oppofition of Interefts and Views, this Point when once ftarted, would not have been roundly carry 'd in favour of his Holinefs ; fo for ought I know, if a favourable opportunity Ihould offer, the claim may be reviv'd again, and the Church be de- creed to be as Infallible in Matters of Fad, as flie pretends to be in Matters of Faith : Sure I am, thaf time was, when there was as little likelihood that any Chriftian Church (liould ever pretend to the latter ; as there is now, that the Church of Ro7ne may fome time or other, lay claim to the former. But fince this is not yet the Cafe, and that I may not be thought to difpute againft any claim, other than what our Adverfaries are univerfally agreed in making, I will confine myfelf to their Injallibity in Matters of Faith, Upon hearing fuch an extraor- dinary priviledge claim'd, it is natural to ask thofe who pretend to it. Pray where is it to be found ? Who is entrufted with it ? To whom are we to ap- ply for an infallible Interpretation of Scripture, and for an infallible decifion of all Controverfies ? The having this Privilege is not a whit of more Impor- tance than the knowing where it is lodged ; nor can it poffibly be of any Ufe, till it is determined and known who is in Poffeffion of it. If God has ap- pointed fuch an infallible Teacher and Judge, if he has commanded us upon Pain of Damnation, to heark- en to him, and to be determined by him 3 no Man
alive
( 41 ;
alive can doubt but that he has taken Care to make him fo conlpicuous and remarkable, that it (liall be impoffibe to miftake him ; or at lead that there are means fufficiently plain and certain, by which we may know, without any doubt, who and where he is. Suppofe his Majefty fliould tell his Subje6ts> that he had appointed a Lord Chancellor and twelve Judges, to hear and determine all Caufes belonging feverally to their Cognizance j would it not appear very ftrange, if he {hould conceal their Names, of leave us no poffible Method of knowing who the Perfons were whom he had appointed and commif* lioned to execute thefe Offices ? And yet upon En- quiry, this wilt be found to be the very Cafe before us : For our Adverfaries themfelves, are fo far from being agreed where it is lodged, that they are of different and inconfiftent Opinions about it. Give me leave to ask (in Archbilhop Tillotfons * Words) " Can any Man think that this Privilege was at " firft conferred upon the Church of Rome^ and *' that Chriftians in all Ages did believe it, and had ^ conftant Recourfe to it for determining their " Differences ; and yet that that very Church which ^^ enjoy'd and us'd it fo long, iTiould now be at a " Lofs where to find it ? Nothing could have fal- " len out more unluckily, than that there Ihould ** be fuch Differences among them about that, " which they pretend to be the only Means of " ending all Differences". For you are to know, that in the Church of Ro?ne it felf, there are feve- fal Competitors for this Injallibiiity : Some of
* Vol, I. Seroh ii, on i Cor. iii. 15,
F them
( 4^ )
them will tell you that it is in the Pope alone, and not in any General Council ; Others that it is in a General Council only, and not in the Pope ; And others, that is in neither Pope nor Council fingly, but in both together ; i. e. That when a General Council is called by the Pope, when he prefides in it, either in Perfon or by his Legates, and when he confirmes it's Decree?, then they are infallibily true and abfolutely binding : And yet there is a fourth Opinion, that thefe Decrees are not infallible and binding after all, till the Church hath univerfally owned and received them. Whom, or what are we to believe in this Cafe ? For thefe Opinions are fo inconfiftent, that if you fuppofe any one of them to be true, all the reft muft be falfe. But what if after all, an Expedient may be found out to recon- cile thefe different Opinions ; or at leaft to make Mens Minds eafy, even though they fubfift. Chil- liiigiDorth having urg'd the very Difficulty we are now upon, home on the Church of Rome-j Creffy takes upon him to folve it ; and he goes about it in the following Manner. Hereto I anfwer (fays he) T^hat there is no Need at all of an Anfwer^ fince the Obje^ion anjhvers it jelf : For by faying^ there are Variety of Opinions among Catholicks^ acknowledged for fuch even 'while they differ, it folloivs, that the Objc^or is not obliged to Jubmit to that 'Judge 'which afiy Catholick refujes \ : i. e. (for fo it muft hence follow) Since there are many in the Church of Rome, own'd as Members of that Catholick Church, who deny that Infallibility is in the Pope j many
Crtiry's Exomolog. C. 59. p. ni. 441,
, , otlicrs
( 4i )
Others who deny that it is in a General Council, and (o of the reft ; you are not obliged to believe that it is in any one of them : Which (to my Un- derftanding) is leaving us at Liberty whether we will believe it is any where : For if it be not in fome one or more of thefe Competitors for it, I cannot imagine where it fhould be i for there is no Body elfe that puts in for it : And if it be no where, or if no Body can tell me who has it, I iliall conclude that they have it not ; nay, that there is no fuch thing to be had. After having given this wife Reafon why the Difficulty need- ed no Anfwer, (by which you fee the whole Caufe is given up) He proceeds to add two other An- fwers ; The whole Meaning of both which a- mounts to no more than this : That though Ca- tholicks are not perfed:ly of a Mind, where their InfallibiHty is j yet they are all agreed, that their Church has it : And if we Proteftants will but be fo good natur'd, as to take this upon their Word, they will leave us at our Liberty to lodge it either in the Pope, as the Jefuits do ; or in a General Council, as the Gallican Church does ; or in both together, as many others do. In fhort, in any of them, in all of them, or in none of them (for there are good Catholicks who deny it of every one of them). Do but believe that we have it, and fubmit to the Orders and Decrees which it iffues out ; and we will defire no more of you. Muft not thefe Men have loft their Sen- fes, to give us fuch an Anfwer j or think that we have loft ours, and fo may be fatisfy'd with
F 2 'it?
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it ? Infallibirity in the Church, and yet it is nei- ther in the Head, nor in the Members ! neither in the Church Virtual, nor Reprcfentatlve, nor diftufive ! at leaft, you need not beheve it is in any of them. It is juft as if I (hould fay, That there is fomewhere in the World a very great and pow- erful Kingdom, diftinguifhed from all others by fome one peculiar Advantage, vv^hich none of the reft have : And being asked, Pray in what Quarter of the World is it ? I fhould anfwer. That though the whole World is divided into Eu- rope, Jfia, Africa, and America, yet the King- dom I talk of, is in no one, or more of thcfe. It muft be own'd, that thus far, at leafl, the Church of Rome is in the right, to require im- plicit Faith, blind SubmifTion and Obedience, of her Votaties ; fince no Man with his Eyes open, can help boggling at fuch Abfurdities.
It will be faid (it may be) that Crejfy went the wrong Way to woik, in anfwering this Dif- ficulty ; that by the Conceflions he has made, he has well nigh betrayed the Caufe : That thofe who underftand themlelves better, take Care to fix this Infallibility fomewhere ; and though they do indeed differ very widely in their Opinions a- bout it, yet they are all very certain of. the Truth of their Opinions feverally. I have already enu- liierated four of them : And fnice it is (I think) impollible to devize a Fifth, if I can prove to you that all thcfe four are falfe ; it mull furely fol- low. That they have wo fijch Thing as Infallibility among them
J, Then,
f 45 J
I. Then, The Jefuits ; almofT: all their feveral Orders of Mo?2ks ; great numbers of their learned Do(ftors ; and I believe the greater part of the common People among them ; are of the Opinion, that the Pope alone is infallible : As I could prove to you, (if I had Time) from a great Number of their Authors. But becaufe this will not be deny'd, I will content my felf with proving, that this Opi- nion cannot be true. For feveral of their Popes have adtually erred ; and that in Matters profefled- ly relating to the Faith ; ading as Popes, and pro^ nouncing or decreeing ex Cathedra. Pope Adrian VI. was fo honefl as to own that Popes are fal- lible. If he faid true, the Caufe is given up : If he was miftaken, then he himfelf at leafl, though ^ Pope, was not infallible. Confult Platina in his Hiflory of the Lives of the Popes I am going to meniion, and you will find that fome or other of them muft have been miftaken. Stephen VI. an- nulled and refcinded the Decrees of Formofus L yolm X. annulled thole of Stephen^ and reftored thofe of Formofus, Romanus I. abrogated the De- crees of Stephen : And Sergius III. had fuch an ab- horrence for Formofus., and all that he did as Pope, that he obliged Priefts whom he had ordained, to be re-ordaincd. Their own Canon Law tells us, That Nicholas I. * decreed, it was not fit for Cler- gymen to bear Arms : Compare this with what Ur- ban II. Boniface VIII. and leveral other Popes have advized, or decreed, or pradticed, and then judge Y^hether fome or other o[ them muft not have been
* Gratian. Diftind. 50. C S-
mifta-
(46)
miftaken, I could give you many more Inflance% but thefe are enough : For upon the Principles of thofe whom I am now oppofmg, every Pope muft have been infallible j and if it be proved concern- ing any one of them that he erred, there is no Rea- fon to believe that any of them were infallible.
It would be eafy to produce feveral Inftances wherein the fame Pope has contradi(3:ed himfelf : I'll mention but one : Martin V. confirm'd the de- cree of the Council of Cojifiance^ which fet a Ge- neral Council above the Pope : And yet he after- wards pubiifh'd a Bull forbidding all Appeals from the Pope to a General Council. Unlefs Infallibi- lity can reconcile Contradidions, he muft have been fallible in one or the other of thefe Cafes.
Nay, I can go farther, and prove to you, not only that m.iny of their Popes have been the moft wicked and profligate Wretches that were ever Born, (this they own, but tell us, it is well enough confiftent with their Infallibility) but that they have believ'd and Taught and Patroniz'd, what the Church of Kome itielf has declar'd to be Herefy. If Athanafius * is to be credited. Pope Libcrius foj fear of Death (with which he was ihreatned) fub- fcrib'd to Arianifm. And this account is confirm'd both by St. Hilary "f- and St. Jerome J. Tertul- iian II tells us concerning one of the Bifhops of Rome, (it was I think Pope Anicetiis) that he own'd the Prophecies ol MojitajiuSy PriJ'ca and Maximilla^
* Ep. ad folir. Vic. a^cntcs, p. S57. Ed. Par. 1617. I Hilar, in Fraij. col. 416. ■\ Hieron. Caral. vir. illuft. |[Tir,ul. adv. Prax. p. m. (^34 C.
Honoriu^
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Honoriui not only defended the Herefy of the Mo- nothelites^ but was condemn'd by three General Councils, every one of them confirm'd by the Pope. Joh7i XXIII. was J charg'd at the Council of Conjicmce, with the blackefl: and moft enormous Crimes, under 70 Articles. Fifcy of which were read and prov'd, and declared to be publick and notorious. And tho' his denying the Imoiortality of the Soul, was (I think) one of thofe Articles, which (out of refped: (o the apoftolick See) was not allow'd to be exprefly urg'd againft him ; yet I do not find that any body attempted to clear him of that Charge. The Council itfelf in their Cita- tion exprefly charges him with Jlerej]\ Schifm^ Si- monyy as well as other Crimes, and afterwards actu- ally depos'd him. This is the Man concerning whom the Emperor (who was there prcfent) declar'd that the whole Council unanimouflv own'd him for a true Pope, before his Depofi- tion. Was Gregory the Great infallible, when he condemn'd the Title ^f Univerfal Bifliop as Pro- phane and Antichriftian ? the very Title the Popes of Rome now claim. Or was Gelafms Infallible *, when he condemn'd (what the Church of Rome has lince decreed) Communion in one kind, and call'd it Sacrilegious '? But enough of this fore of Proof: If the Gentlemen we have do with in this difpute, would fuffer us to argue with them on the Principles of Reafon and common Senfe, (as the
:|: L. Enfaut Hift. de Cone, de Conftance, p. 141. 17^, no. Ed. 4°. Amft. 17^4- t Gratian. de Confecrar. Dift. z. C. iz.
reft
( 48 )
rert: of Mankind fubmit to be treated) it would h6 eafy to fliew from thefe Principles, that there is fcarce any one Propofition in all the World more incredible, than that all the Bifhops of Rome, have been Infallible. To prove this there needs no- thing more, than a brief reprefentarion what fore of Perfons, Popes (at leafl: for a great many Cen- turies lafl paft) have generally been j how they are chofen ; and how they often proceed in their de- crees and decifions concerning Matters of Faith* The Qualifications mofl regarded in a Candidate for the Papal Chair, are, not Piety and Vertue, no nor Learning and found Knowledge in the Doc- trines of Chriftianityj For many of them have been monfteis in wickednefs, and exceedingly ig- norant as to thefe things : But, a deep Skill in Politicks and Canon Law j in Difpenfations, and Beneficiary Matters ; Excommunications, and Ap- peals : And then, the older the better ; as being the more likely to die foon, and make way for others, of whom there are always enow gaping after this Dignity. Well, when any one or more fuch Candidates are pitch'd upon as the Electors (or tliofe under whofe influence they are) think will beft promote their Interefls, and anfwer their Purpofes ; how does the choice proceed ? Is it (as is pretended) under the Influence and Dire6tion of the Spirit of God, or is it by trick and artifice, and under the Influence of a Spirit of Fadlion and Cabal ? Let any Man read even their own accounts of the ufual methods of proceeding in thefe Cafes, and then Judge. Such a Pope i thus created ; lets himfelf down in his Infal- lible
_ ( 49 ) lible Chair, and is to determine authoritatively a matter of Faith j how does he proceed ? It he takes, what our Adverlaries themfelves will own to be, the wifeft and fafeffc Courfe ; he confults his Cardinals, or (as the cafe may happen) calls upon Divines or Canonifts, to hear their Opinions ; i. t\ He that is himfelf Irfallible, advifes vv'ith, and bor- rows Light from thole who are Fallible -, nay, and after all, is (it may be) fo unknowing about the affair in queftion, as not to be able to form a true Judgment, or come to a right Determina- tion upon what he has heard : But as it is his buli- nefs to pronounce ; when he has done fo, it's your Duty to receive and fubmit to his Decree as infal- libly true, and binding upon the whole Chrifliaa World. What a ridiculous Farce muft it be, to behold, what mufh often have happened at Rome ; his Holinefs with an affair of this fort before him, foUicitcd on the one hand by the Jefuits, on the other by a fecret Friend to the yan/cjujh ; novv^ by the Dominicans ^ next by the F'ranciJ'cam ; all of them in different Intererts, and ailing from different .Views J here an Agent from one temporal Prince, putting the Pope in mind of former Favours and promifing new ones ; there the Ambaffidor of ano- ther, infifting on his Mafler's Rights, and threatning hard if he be not oblig'd. I imagine that Popes are as much perplexed and at a lofs to know what to do upon ilich Occafions, as other fallible People are, in like Circumftances ; and as he himfelf could be, if you fuppofe him ftript of his Infallibility. Nay, and I think we may venture to lay, that with all their Infallibility about them, Popes have of:en made Decrees and iffued out Bulls, which they have
G after-
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afterwards found to be wrong, and heartily repented of. 1 have been the longer in confuting this Pre- tence of Infallibility being lodg'd in the Pope alone, becaufe I think it is the prevailing Opinion in the Church of Rome. I will be fliorter on the reft.
2. Others pretend that Infallibility is lodg'd, not in the Pope, but in a General Council only. Thus it was agreed in the Councils o^Confiance and Bajil-y and this is the Opinion of the * Gallicaii Church in general, and of feveral learned Dodlors elfe where. But this Pretence is (I apprehend) in fome re- fpe6ts more abfurd and incredible than the former. If I could believe the Infallibility they claim were any where to be found among Men ; I ihould in- cline rather to expecil: to find it in fome one parti- cular Perfbn, than in a Hundred or five Hundred of them got together, who yet (it is own'd) take them fmgly, are every Man of them fallible. Is it a whit more likely, that any number of flillible Men fhould make up an infallible Company j than that any number of Cyphers fliould make a poli- tive Sum ? If Lifallibility be lodg'd in a General Council only, I would fain know where it is, when there is no General Council fubfifting ? This is often the cafe ; a Hundred, two Hundred Years have run out, from the breaking up one, to the calling of another : It is now above 170 Years hnce their laft General Council o^Tre?it : Nay, the firft that was ever called fo, was at Nice in the ^'ear 325. Where was Infallibility during thefe Intervals ? Who, and where was the Church's un- erring Guide and Judge of all Controverfies ? They
* \k\. BclLinniiic dc Rom. Pontif. L. 4. c. z. §. Secunda Sen- Untie, (See.
will
( 51 ) will not fay furely, that the Decrees of former Councils are this unerring Guide and Judge ; for befides that the Church had no fuch Decrees, for the firfl 300 Years ; we might as well take Scrip- ture as the Decrees of Councils, for thefe purpofes. When we Protelfants fay that Scripture is a fuffi- cient Guide, and the only Rule by which to judge of and determine Controveriies in matters of Faith j they tell us no : Scripture is by no means fuffi- cient or fit for this Office ; that it is abfolutely neceflary there fliould be a living Judge to be ap- ply'd to and confulted upon all Emergencies. Are the Decrees of Councils fuch a Judge ? Are not theie as capable of being perverted, and having different Interpretations put upon them, as the Scriptures ? If it be faid that the Church is in poffeffion of thele Decres and knows the meaning of them, and can de- termine all Controverfies by them 3 I ask whether flie can do it Infallibly^ and without danger of erring ? If it be anfwered (as it mufl be) Yes : I ask again, who is meant by this Church "^ It cannot be a General Council j for that we fuppofe is not fub- fifting, and therefore can't be apply'd to : It is not the Pope, no nor any body elle, that can do this infaUibly ; for that deftroys the Suppolition we now go upon, that a General Council only is In- fallible. 1 could produce to you the plaineft Te-
ftimonies of their own Writers, and unanfwerable Reafons made ufe of by them, to prove that hifalli- bility is not lodg'd in General Councils only : I could {hew you that if it is lodg'd there, not only thefe Authors (who yet are held in the higheft efteem in that Church) but even the Popes them- felves (who you may well think, are not for lodg-
G 2 ing
( 52 )
ing Infallibility any where but in themfelves) are mi- flaken : Miftaken did I fay ? They mufl all of them be as very Hereticks, as we Proteflants are Lid to be : For furely nothing can ma];e a Man more fo, than denying this Privilege to thofe who really and only have it : It is reje(fting the Judge whom they all pretend to be fo necellary, that the Church can't fubfift without him ; it is fapping the Founda- tion of all the Church's boafted Authority, and overthrow ins; it at once. — I could fhew vou Gene- ral Council:^, not only decreeing what is falie and and direc^Hy contrary to Scripture, (tho' that alone is enough to convince us, that they were fallible) but reverfing,. oppofing, and diiedly contradi<fl:ing each other's Decrees : fo that we may be as certain that General Councils are not Infallible, as that the two Ends of a Contradiction cannot be borh true.
If you have ever heard or read any Hiftory of
them ; how they are call'd j what fort of Perfons they generally conlift of j by what Methods they ordinarily proceed ; and from what fort of Motives they ufually a6t; you will find little reafon to believe them Infallible. So long ago, as Greg, Nazianzcns time, pious and peaceable Men were quite out cf love with them ; for thus he fays, in one of his Eniules, * " If I mufl write you the Truth, I am in a Dil- " pofition to avoid all Aflbmblies of Blfhops, as ha- '' ving never yet feen a happy end of any one of ^* their Synods or Councils: Nor have I ever found " that they do more towards lefTening, than to-
♦ "j^ ^ avrtif' H Set r^a.\r.^i ^ctjffi' «y5^ itki'tw n^o^ff (fitiynv ^(T%t>7ncv, on (y» hfxr2( ovi'o/» 7^A(G)- t\ifl'j ^y<:nv' f^nN At/ni' y^icuy
Ad Procop. Ep, 55. Op. Vol, I. p. m. 814. Ed. Par. 1630.
" wards
(■ 53 ) , .
" wards heightning any Mifchiefs that are com- " plain'd of. It may found harlh to fay it j but " their Spirit of Contention and Ambition, their ** Pride and Lufl: of Power, is fiich as no Words " can exprefs." By all that ever I have read, I don't find any reafon to believe that matters are at all mended fince his Days. The Hillory of their famous Council o^ Trent ^ has been written by. Fa- ther Pauly and by Cardinal Pallavicini^ both Mem- bers of their own Church : The former of 'em has" indeed fpoken too much plain Truth, to be much relifli'd at Rome ; the latter is ftrongly in the Pope's Intereft, and therefore much better approv'd : But let any impartial Perfon read either of 'em, or com- pare them together, if he be not fick of the No- tion of the Infallibility of General Councils, I am
grofly miftaken. 1 go on to conlider the third
Opinion.
3. That a Pope * and a General Council together are Infallible, /. e. that when a General Council is call'd by the Pope, when he prefides in it either in Perfon or by his Legates, ^ and when he confirms its Decrees J then they are infallible: They can't pof- fibly err, and ought to be implicitly fubmitted to and obey'd. But why fo ? If (as we have (hewn, and as the Defenders of this Opinion admit) both be fallible feparately confider'd, I can't conceive how their clubbing together fhou'd make them In- fallible. This is much the fame Abfurdity we had before, two Cyphers making a Sum. Befides, if Infallibility depends upon the Conjundtion and Agreement of a Pope and a General Council, the Church of Rome cannot be always in poffcirion'
* Bellarm. de Concil. L. 2. c %,
of
( 54 ) of it, becaufe they have not a General Council al- ways fubfifling J and it miift follow from the Opi- nion we are now confidering, that when the Ge- neral Council breaks up, Infallibility expires along with it. Not to infill on thefe Abfurdities of this Opinion, I could fhew you (if I had time) De- crees of one General Council confirm'd by one Pope, and contradided, reverfed by the fame Au- thority; nay, the felf-fame Pope firft confirming, and afterwards contradicting the Decree of a Ge- neral Council. I could fliew you the Council of Coiiiiancc decreeing that the Laity fliould receive the Communion in one Kind only, and yet ac- knowledging thatChrifl: inftituted it in both Kinds; and this Decree confirm'd by Pope Martin V. And the Council of Trent \ confirm'd by Pope Fius W . decreeing that Divine Service lliould be per- form'd in the Latin (i. e. an unknown) Tongue, in dired: contradidion to St. Paul's Dodrine, I Cor. xiv. But to wave all this, it may be prov'd, I think, to a Demonfiration, that if the Pope and the Council leparately be both of them fallible, they can't both together be infallible ; nor can any Pecrees of the latter, tho' confirm'd by the former, be known to be more infallibly true, than if both were as fallible jointly, as they are own'd to be ieparatcly. For confider, the Infallibility can't come from the Council, that is own'd to be fal- lible; its Decrees therefore may be true pr falfe, and the Council in the right, or, millaken, jufl as it happens. Well, when the Council has pafi: the Pecrec, and fb done its work, it comes to his Ho^ llncfi to be confirm'd ; but can he who is ac-
f Cone. Tridtnt. Scfi". zt. C, b'.
knowledg'd
( 55 )
knowledg'd to be fallible, infallibly afTure me that the Council has not err'd in making this Decree ? 'Tis manifeftly impoffible. I will only add as to this Head, that if either the Pope himfelf, or the Church oiRome in general, are thoroughly perfua- ded that a General Council confirm'd by a Pope, is really infallible j nothing can be more unaccount- able, than the Reludtance which the Popes gene- rally {hew to the calling a General Council, and the Terror and Fright they are in, when they have the Profped; of its aflembling. Is then the boafted Pri- vilege of fo little Value, that to keep the Pope eafy and in good Humour, the Church mult be content to do without it ? With what Difficulty, and after how long and earneft SoUicitations was the Council of T^rent itfelf obtain'd, even tho' Empe- ror, Kings, Princes, in a manner the whole Body, of the Church, moft ardently delir'd it, and thought there was no other Expedient to come at Peace and Truth, and a Reformation of the Church both in
its Head and in its Members ? 1 go on,
4. Others are of opinion that Infalhbility is only in the Church Univerfal j /*. e. ( I fuppofe ) diffu- iively in the whole myftical Body of Chrifl con- fifting of all its Members here upon Earth : So as that, though neither Pope, nor Council, nor any particular Church, are infallible ; yet when their Decrees are received and fubmitted to, by the Ca- tholick Church, they then become infallibly true, and abfolutely binding. This has been the Opini- on of a confiderable Number of great and learned Men in that Church j and this is ( it mufl be own'd) talking more modeftly than the others do ; though as to any of the purpofes for which Infal- libility
( 56 )
libility is claim'd, this Opinion is as ridiculous as any of the reft. If all that they mean is, that the univeifal Church and every Member of it, cannot err in Matiers abfolutcly necelfary to Salvation ; I don't know that Protcftants have any ocp afion to contradi<5t cr deny it. But then if this be ov^^n'd, it is not becauie we apprehend that either any, or all the Members of the Church together, are in- iallible } but becaufe we take our Saviour's Promife, th^t the gates of kell Jhall not prevail againji bis churchy to be an Aflurance to us that he will have a Church in this World as long as the World itfelf laftsj and becaufe thofe who err in any of thofe things which are abfolutely neceflary to Salvation, fdo for that very reafon ceafe to be Members of that Church. But then after all, if this is all the In- fallibility Vv^hich is claim'd, it is nothing to the pur- pofe J nor will it by any means anfwer the great End and Defign for which it is claim'd. Our Adver- faries.are perpetually ringing in our Ears, the ab- folute NecelTity of an infiUible Interpreter of Scrip- ture, and Judge of Controverfies to whom we may have recourfe on all Emergencies. Is the univerfal Church fuch an one ? Can all the Members of it meet to confult and determine ? It muft not be faid that they can meet in a General Council by their Reprefentatives, for this would not anfwer the end, unlefs the Church univerfal could impart her Lifal- libility to her Reprefentatives ; which I believe will not be faid ; nay, and I have prov'd already, that the Church Reprcfentative has not Infallibility.
i have gone through the four feveral Opinions maintain'd by different Perfons in the Communion «f the Church oi Rqwc, concerning the Seat gf
Infallibility,
(57)
Infallibility, where and in whom this v/onderful Privilege is lodg'd. Since thefe have (I think) all been fairly examin'd and fully confuted, and no other is ( that I know of) pretended to, or can be devis'd ; I would now conclude that they have no fuch Privilege any where among them ; were it not that they tell us, they have plain Texts of Scripture, exprefs Promifes of Chrifl himfelf, alfuriiig them that the true Church is infallible, and that their Church is the true one : and if fo, the thing is cer- tainly true, and may juftly be claim'd, notwith-* ftanding this Difference of Opinions where it is lodg'd, and all the Difficulties and Abfurdities with which thofe Opinions are feverally cnarg'd. What though it be fo doubtful, whether it is Pope, or Council, or both together, or the whole Church that is infallible j and fo difficult to anfwer the Ob- jed:ions that are raifed, againft any or all of them being fo ; if Chrifl has promis'd it, and the Scrip- ture fays it, no Man ought to deny it.
In anfwer to all this, it would I think be fuffi- cient to fiy; That it is very hard to believe our Sa- viour ffiould give Promifes to his Church that can do it no good : That the Church is never the better for its LifallibiUty\ if no body can tell who has it : And that the appointing an infallible Inter- preter and Judge, can anfwer no manner of pur- pofe, till it is known who is this Judge. But waving all this, and that we may not be thought to decline the Force of any of their Arguments, efpe- cially of any fuch as are taken from Scripture, al- low me to examine this fomewhat particularly.
I begin with obferving that a Proof of this Sort, is arguing in a vicious Circle j and an abfurd beg- ging that the thing may be granted, which ought
H to
( 58 )
to be prov'd. For if you ask, how they know from exprefs Scripture, or good Confequence from it, that the Church is infalhble? The Anfwer mull be, that the Church lias interpreted Scripture to this Senfe ; and upon their own Principles you could never have known that this is the true Senfe of Scrip- ture, if the Church had not fo interpreted it : Well, but why am 1 bound to beheve, and be fatisfy'd with the Church's Interpretation ? The Anfwer is, becaufe the Church is infallible. Can any tiling be more ridiculous ?
Suffer me but to put on, for a moment, tlie Church of Rome's bold Front, and to reafon upon her avow- ed Principles; and I undertake, by the felf-fame Argument, to prove that I myfelf am infallible, nay, and that no-body is fo beiides myfelf. Thus : St. yoi)?7y fpeaking of ChriilianSj fays, 21^ have an im^i ion from the Holy One^ and ye know all things^ i.yobn 11. 2o. Upon quoting this Text, for this Purpofe, I {liall, no doubt, be ask'd, i//, How this proves me infallible ? And 2dly, Since it feems to fpeak as much of other Chriftians as of me, How it proves me ojily to be infallible ? Now tho' ei- ther of thefe Qoeflions will, I confefs, puzzle me grievoufly, unlets you allow me to borrow his Ho- linefs's Confidence, and to make ufe of fome of his Principles ; yet thus furnilh'd, I affure you I have my Anfwer ready. For, to take no Notice at prefent, that this Text imports Infallibility, as much (for ought I can fee) as any other in the Bible : Thus I reply, (and it is exad'ly what the Church of Rome has the Modelty to fay for herfelf.) I am , the only authoritative luterpreter of Scripture ; and as no body can be fure of the tme Senfe of it, till I tcil it thcm^ I new declare the ^rue n"ieaning
of
( 59 )
of tills Text to be, that 1 am infallible. Well, but how does all this prove that I only am infal- lible? Juft as well as any other Texts of Scrip- ture, which lJ3eak as much of any other Chriftians as of thofe of the Romij7o Communion; prove that the Church of Rome is infallible : And if you pre- tend to contradicft me, I will rub my Forehead over again, and tell you once more, I am the au- thoritative Interpreter of Scripture, and that the meaning of this Text is, not only that I am infal- lible, but that I 072ly am fo : And let me but find Fools enough to believe it, and ftand by me in the Defence of it ; and who will dare to difpute or
oppofe my Claim. Having thus made ufe of their
Confidence and their Principles, to anfwcr the Pur- pofes for which I afliam'd them 3 I am now very well content to lay both afide, and leave them in the Polfeiiion of the right Owners.
But tho' what I have been faying manifeftly proves the Abfurdity of their quoting Scriptures in proof of their Church's Infallibility, yet for the fake of thofe, who paying a juft Regard to their Bibles, are willing to believe any thing they find prov'd by Arguments taken from thence; it wou'd not be amifs to confider the Texts themfelves, (the moft confi- derable of them at leaft) and what fort of Proof they afford of the Church's Infallibility.
* Bellartnijie quotes in Proof of the Pope's Infal- libility, thofe Words of our Saviour to St. Pete?', Biinon^ S>imon^ behold Safafi hath dejired to Jjave you, that he might Jift you as wheat ; but I have p7'ayed for thee that thy Faith fail not ; and when thou art C072verted^Jirengthen thy brethren. Luke xxii. 31, 32. * De Rom. Pont. L. 4. c. 2. init.
Ha He
( 6o ) _
He tells us, the true Meaning of this Text is, that our Lord obtain'd two Privileges for St. Peter\ ill, That lie himfelf, liow ftrongly foever he might be tempted by the Devil, fliould never lofe true Faith. The 2d Privilege was, that nei- ther Pefer himfelf, as Pontiff of Rome, nor any o- ther of his Succelfors in that See, fhould ever teach any thing contrary to the true Faith. The firft of theie Privileges (fays BcIIarmi?7e) did not, it may be, defcend to Peters Succeffors ; but the fecond doubtlefs did. To prove which, he quotes itvtn Popes y T'heophylaBy Peter Chryjblogus, and Bernard-, and this is all the Proof he alledges. Now tho' thefe Authors were all of his mind, (which yet, upon reading what he quotes from 'em, I think they are not) it is furely a flrange way of proving the Pope's Infallibility, that Popes themfelves have faid they were infallible : And his three other Authors come too late to be credited in a Queftion of this Importance. And yet after all, liis Proof that this is the meaning of the Text before us, is not fo weak, but that the Proof that this cannot be the meaning of it, is as ftrong. The time was now at hand, when our Saviour was to be betray 'd into the Hands of his Enemies, and by them to be put to Death : This he knew w^ould prove a fevere Trial of that Faith and Truil which his Difci- ples had repos'd in him. He knew St. Peters forward warm Temper, which (tho' he meant ho- neftly) dilpos'd him to truft too much to the ftrength of his own Refolutions, and not to watch fo carefully, and pray fo earneftly for divine Aids, as he ought to have done. Our Lord forefaw (it fliou'd feein) the Temptation with which St.
Peter
( 6i )
Peter would be a flan 1 ted > and that he would ilic- ciimb uiid<.T it. Thus the C afe flood when our Saviour Ipake thefe Words : Addreffing himfelf to \Fiter^ as the Perfon moil: in danger, he tells him. That his, approacliii:;g Sufferings and Death, wou'd be mad^ ule Kji by Saian as a ftrong Temptation to peiiiiude him and his Brethren to forfake and deny their Mafter: So that they all needed our Lord's Prayers upon this occalion, and no doubt he piay'd for them. But as for you Peter^ (fays our Lord) whofe Trial will be peculiarly flrong, and whole Temper of Mind expofes you to more than ordinary Danger in the time of Trial ; I have prayed for you efpecially, that your Faith 7nay not fail : That, tho' you may be weak and ti- morous enough to deny that you belong to me, or have had any thing to do with me j yet that you may not wholly forfake my Service, and renounce the Profeflion of my Religion. This is the plain Delign and Meaning of the Words; which were fpoken to St. Peter ^ and belong to him only : Nor is there the leall Shadow of Reafon to fuppole, that they at all relate to Popes ; St. Peters, SuccelTors, as they are cali'd. If they affure us of the Indcfedti- bility of the Faith of all his Succeffors; I would fain know, why not of his Succeffors in the See of Antio'ch^ (where he is faid to have been Bifliop kwtn Years, before he was Bifliop of Ro??ie) as well as of thofe in the See of Rome ? And yet pla- cing Injallibility at Antioch^ as well as at RomCy would fpoil all. I will only add, that if the Lifal- libility of Peter^ and his pretended Succeflbrs, is affur'd to us by our Saviour's praying that his Faith might 720t faily then every Man whofe Faith fails
not.
( 62 )
not, niiift be infallible: And flnce it has been prov'd, concerning feveral of St. Peter?, SucceiTors, that their Faith has aftually fail'd, (even in the Senie in which the Papills themfeives underftand thefe Words) it certainly follows, that thefe Words of Chrift to Peter ^ neither do, nor were ever de- fign'd to allure us of the Infallibility of his Suc- ceffors.
Your time will not allow me, to confider parti- cularly the Texts of Scripture which our Adverfaries urge, to prove this favourite and capital Point : If it wou'd, I think I could eafily fliew you it wou'd be difficult to find any one of the wildeft Enthu- fiafts that has ever appear'd in the World, quoting Scriptures in confirmation of his Dreams, mor^ abfurdly, more impertinently, or to a Senfe more foreign to that which the Holy Ghoft dcfign'd, than the Papifts do, when they go about to prove their Infallibility thence. Let me only put you in mind, that many of the Texts alledg'd by them relate to the Church in general, as confilfing of all true Believers j and therefore will ferve as well to prove that every particular good Chriftian is in- fallible^ as that the Pope or the Church of Rome is (o. Others of 'em are dcfign'd to reprcfcnt the Duty of the Minifters of the Chriflian ( hurch, and the Ends for which that Office was inflituted; without defigning at all to intimate, that the Mi- nifters wou'd never negledt their Duty, and fwerve from the defign of their Office : And yet without fuppofing this lafl, the Ai-guments drawn from hence, will all be found to be foohiflical and fal- lacious. LafHy, others of tliem mean nothing more than to recommend to private Chriflians the
fliewing
( 63 )
fhewing that Refped: and Regard to their Miniflers, which is due to 'em fo long as they continue di- Hgent and faithful in the Execution of their Office ; without {o much as hinting at any Doniijiion, or Infallibility, or Authority, (properly fo called) that Chrift has conferr'd upon 'em. Let thefe things be remember'd, and applied to the Texts quoted by the Church of Rof?je to prove the Point we are upon; and they will be found to be the Keys, which will not only open to us the true meaning of llich Texts, but effediually convince us, there is not any one of them that proves their Infallibility.
There is one thing more very pertinent to our prefent purpofe, which defer ves to be confider'd : Among the many Texts of Scripture quoted by our Adverlaries in this Controverfy, fome are alledg'd to prove the Infallibility of the Pope, feparately and fingly confider'd as St. Peters Succelfor : Such as thefe, c. g. ' 'Thou art Peter, ajid upon this rock will I build my church, and the gates of hell Jhall not prevail againft it. And I will give unto thee the keys of the kingdom of heaven. Sec. ^ I have
prayed for thee, that thy faith fail not, &c.
Again, others of thefe Texts are alledg'd to prove the hifallibility of General Councils, whether with the Pope as a ?vlember of them, or without him :. Such as thefe ; 3 He that heareth you, heareth me ;
and he that defpifeth you, dcfpifeth me. ^ Where
two or three are gathered together in my name, there
am I in the mid/l of the?n. 5 It feemcd good to the
Holy Ghojl and to us, Si:q. ^ Lo, I am with you
alway, even unto the end of the world. Laftiy,
* Matt. xvi. 1 8, 19. * Luke xxii. 32. 3 Luke x. 16.
♦ Matt, xviii. 20, 5 Afts xv. 28. ^ Matt, xxviii. 20.
there
( 64 )
there are others of thefe Texts, which if they prove any thing, prove the IiifallihiUty of the Church in general, or of any particular C hurch : Such as thefe j 7 If he negleSi to hear the churchy let him be to thee
as an heathen man ajtd a publican. ^ T^he church
of the living God^ the pillar and the ground oj truth. Now concerning thefe Texts taken all together, and as made ufe of by the Church of Rome j I fay, ei- ther that they prove nothing, or they prove too much ; even fo much as will overthrow the whole Romijlo Syftem. They defign to prove Infallibility ' by 'em : I confefs, in my Opinion they mean no- thing like it : But if they do, fome of 'em muft prove that the Pope is infallible ; others of 'em that a General Council is fo ; and others that the • hurch either univerfal or a particular one, has this Privi- lege : And all thefe Proportions muft be true, they being all fuppos'd to be conti!m'd by Scripture. But is not this a great deal moie tljan the Church of Rome deliresj^fee proved, or will admit to be true ? Do they like to have their Infallibility thus widely fpread, and laid as it were in common ? Will the Pope own that a C ouncil has itj or a Council that the Pope has it, and they themfelves have no fliare in it ? Or will either Pope or C oun- cil admit, that a particular i ongregation of Chri- ftians, or a few Chriflian Bifliops got together, are cndow'd with Infallibility^ Thus it muft be, if they interpret Scripture right : And yet if it is thus, the whole Fabrick of the C hurch of Ro?ne's Autho- rity and Infallibility is demolifh'd.
I {hould now go on to take notice of their other Arguments, which (as they lay) unanfwerably prove
7 Matt, xviii. 17, ' i Tim. iii. 15.
the
( 65 )
the Infallibility of their Church : Such as thefe : * If the ( hurch may err, why do we (as the Creed does) call her Holy ? A Church united in the Pro- fefTion of any Error, is fo far from deferving that Character, that, on the contrary, it is a wicked
AfTembly. Again ; -f If the Church, particularly
the Church Reprefentative, or the Body of Paftors, may err, why do they, when met in Council, de- nounce their Anathema's againfl fuch as refule to receive or iubmit to their Decrees ? If they be flip- poled fallible in making them, this is iuch a piece
of Wickednefs as they would never be guilty of.
Again 3 J If the Church could err, {he might entire- ly fail 'j which is diredly contrary to expreis Pro- mifes of Chrift, and therefore flie mufl be owned to be infallible. — Again j || They argue the Church's Infallibility, from her perpetual Vilibility : The true Church (fay they) muft always be vilible and knowable ; but if (he could err, (he could no longer be known to be the true Church. I hope there is no great danger of any one's 'being perverted by Proofs of this fort ; for I think verily it requires no great Skill to confute them. They are urged by no lels Names than Cardinal Bellarmine and Cardinal Richelieu; and therefore (were it not for fear of trefpaffing too much upon your Patience) I would give you what, I apprehend, would be full Anfwers to them. But I muft forbear. There is one other Argument which they boaft fo much of, and have {o often iiiccefsfully urg'd for perverting fome to their Church, and confirming others in it, that I
* Card. Richelieu, L. i. c. 13. •}• Z?f//«r«. de Ecclef.
Milit. L. 3. c. 14. %.Tertio obligamur. \ Card. Richelieu,
ubifup. &c. 4. )|Id. lb. c. 5.
1 think
( 66 ) _
think I ought not wholly to pafs It by, efpeclally fince in fonic former Parts of this Difcourfe, I have led you to expert it fhould be taken notice of and anfwered. It is to this purpofe :
Muft it not be horrid Impiety, to fuppofe, that divine Providence has fo little Concern for, and the blelTed Redeemer fo little Care about the Welfare of his Church, as to have left no certain infallible Method of deciding all Controverlies, coming at Truth and the true Senfe and Meaning of Scri- pture ? If the Church is not a vijible and infallible Tribunal, always in a Condition to determine Dif- ferences, what mu ft become oi Her ; what mufl be- Gom.e of Tmth and Chriftianity itfelf ? Will there not a thoufand Herelies be broach'd, that muft tear out her very Bowels, rend in pieces the feamlefs Coat of Clirifc, darken Truth, and make Error triumphant J fliake the Faith of Chriftians, and fill their Minds with endlefs Doubts and Uncertainty ? There mull therefore be fomewhcre a JiKige to pronounce and decide : Scripture is fo far from end- ing Controverfies, that It is well known to have been the Occafion of them : There's not a Here- tick but what quotes it, and endeavours to Impofe upon weak Minds, by the falfe Meaning they put upon it. In many Points the Senfe of it is fo ob- fcure and doubtful, that the Interpretation which- Hereticks give of it, fccms as p>laulible as that which' the Church herfelf affixes. There muft therefore be a living fpeaking Judge, to interpret this dead^ this iinfcnsd Letter : And unlefs fuch an one be cwn'd and fubmitted to, every Tinker or Cobler muft be left to judge of Chriftian Dodtrine, and to-
find out the Meaning of Scripture for himfelf.
Thus
( 6; )
Thus do they bhifter. By the Nolfe of their Tri- umphs on this occalion, one would be apt to con- ckide that they had gain'd a compleat Vidory : And yet after all, when the Matter comes to be lifted, this Argument is as harmlefs an one as any of the reft they make ufe of. I could almoft wifh the Time would allow me to enlarge on the follow- ing Obfervations ; which tho' I can do no more than juft fuggeft them, v/ill furniih you with Ma- terials for a -full Anfwer to any one who may at- tempt to pervert you by fo fallacious an Argument. I . T-hat the Impiety talk'd of, falls to their fliare, who thus boldly prefcribe to God and the Redeemer, what tkey ought to have done, and what tliey muft •he fuppos'd to 'have done, for the Welfare of the Cliurch : And that we Proteftants iliew much more Reverence and Modefty, Vv'hen we turn the Argu- ment upon our Adverfaries, and tell them, God has no where commiffion'd, or pointed out, fuch an i?2fallible "Judge as they talk of, and therefore we can't be perfuaded that fuch an one is neceffary.
2. That fuch a Judge as they talk of, can never be fit to determine all Controvoi fies ; till it is firft agreed by the contending Parties, that he is infalli- ble. For, one of the moit important Controvcrfies now fubfifting in tlie Chriftian World is, Whether there be .any fuch Judges and IVhci'e he isf Now it would be very abliird to fend me to one, whom I am not yet fuppos'd to believe lTtfallibk\ to be de- termin'd by him whether he is Infallible or not.
3. There can be no Neceffity of fuch a Judge to determine all Con trover fies in Religion, becaufe it is not neceiTary that ^// fuch Con trover fies fliould be decided. There are a great many difputed Points
I z and
( 68 ) ^
and different Opinions, wliich neither affecfl our In- tereft in the Favour of God, nor are at all incon- liflent with the Peace of the Church ; or that Uni- ty among its Members, which Chrift the Head of lie Church fo earneftly recommends.
4. If a Judgment may be form'd of what woiid be hereafter, by what has been heretofore j we may conclude that fuch a Judge^ tho' he were to be found, would neither prevent Herefies from ariling, nor put an End to all Controverfies. Our bleffed Sa- viour was fuch a Judge j able infallibly to decide in all Cafes, and yet the Jewiih Church in his Days run into many Errors j and among the reft, that pernicious one of miftaking and rejedting the Mei^
fiah. If it be objecftfd that this was, becaufe
they did not own him as fuch a Judge j the An- fwer is obvious : That fince our Lord gave at leaft as good Evidence of his being Infallible^ as any 6- ther can pretend to give, it is at leaft as hkely that the Infallibility of any other will be, as that his Oiou'd have been difown'd. The Apoftles were (It is allow'd) under the Guidance of an infallible Spi- rit in all things relating to the Kingdom of Chrift, and the Propagation of his Religion in the World ; and yet Hercfcs fprang up in their Days ; Nay, and St. Paul (it fcems) thought them not only unavoida- ble, but that Providence fuffer'd them to arife, * that
they which are approved might be ?nade manifeft.
There were Divifions among the Corinthians ^y^w af- ter all the Pains St. Paul had taken to reftore JJjiity and Peace among them.~Nay, in theChurch oi Rome herfelf, notwithftandii^g all lier Boafts of an /;?- fallible living Jud^e, to whom all her Members
* I Cor. xi. 19.
jTiay
( 69 )
may have recourfe, there are (for ought I fee) as diifercnt, as inconfiflent Opinions, as are to be found among Chriftians, who own no fuch Judge.
5. and Laftly. Every meek, humble, fincere Lover of, and Enquirer after Truth, may hope for, and reckon upon fuch AfTiftance of the Spirit of God, as will enable him by the Rule of Scripture to judge of, and determine for himfelf all fuch Controverlies in Religion, as it is abfolutely ncceffary to his Sal- vation to judge, or believe, or determine any thing about. If a Man thus difpos'd, and with the Pro- mife of fuch AfTiflance, is not fecure from all fatal Error, and in the way to come at all Truth, ne- ceff uy for him to know j I fee no other Method by which he can be fo ; I am fure the way of Au- thority and Infallibility won't do it ; and if I don't flrangcly miftake the Meaning and Delign of ma- ny PafTages of Scripture, this Method will do it.
If I had time, I (hou'd go on now, and confi- der the Proofs pretended to arife from the Tefti- mony of the Fathers ; for tho' their Writings were long in the alraoft fole PolfelTion of the Friends to the Romifi Caufej and during feveral dark Ages were fo little read, or attended to, that I'hey had Opportunity to mangle and alter, to blot out, and foifl in, as might beft ferve their Caufe and fupport their Preteniionsj nay, tho' grofs Falfifications of thele Writings have been pointed out to them, and prov'd upon 'em ; yet ftill, even in the Condition they now are, it might from them be plainly fliewn, that for feveral Hundreds of Years after Chrifl, the Fathers never dream'd, nor made mention of, any fuch Authority or hifallihility as the Church of Rome now claims.
Nay
_ ( 70 )
jMay farther, if I had time, I cou'd lay before you what miift (I think) be a fufficient Inducement to any impartial Mind, either to believe that the Church of Rome herfelf fulpecfls or doubts of her own Infallibility^ or elie to condemn her for ha- ving ad:ed the moft unjufl, the moil unmotherly, the moft abfurd part in the World, for not having employ'd it in a proper Manner, and for the kindeil and moft ufeful Purpofcs. Why does fhe fuifer, and fometimes dn*e'^, her ov/n Doctors to go on writing fallible Commentaries on Scripture, as contradidiory and inconfiftent, as any of thofe written by Prote- ftants? Why does flie not once for all blefs the World with an infallible Interpretation of tl:ie whole Bible, and an exa(3: Account of all the Church's unwritten 'Traditions f Why does ftie not find out an infallible Method for inducing all the World to hearken and fubmit to her i?fallible Decifions ? She has, I know, found out, and made ufe of, one Method for this purpofe j (lie has Cenfur'd, Curs'd, Spoii'd, Imprifon'd, Banifli'd, Tortur'd, Committed to the Flames, and Doom'd to Hell and Damnation, to promote this hopeful Deiign ; but tho' flie has been too fuccefsful, flie is yet far, I hope, very far, from having fully carry'd her Point.
O Rome! Haughty, Cruel Rome! ^ Thou Jiaft \on^ glorified thy felf lived delicioifiy^ and f aid in thy hearty I fit a ^icen, and am no WidoWy and Jl^all fee no for row : But ^ the multitude of Sorceries ^ and abundance of Inch ant me nts^ are found with thee : 3 The Kings and Inhabitants of the Earth have beat made drunk with the Wine of thy Fornication :
i Rev, xviii. 7. * liai. xlvii. 9. 3 Rev. xvii. 2.
Thoti
( 71 )
4- T^fjou thy felf art driinktm with the Blood of the Saints and Martyrs of J ejus : Therefore 5 yZw// thy Plagues come upon thee in one Day^ Deaths and Mournings and Famine ; yea, thou JJjalt be utterly burnt with Fire ; for ftro?ig is the Lord God who
judgeth thee. In the. mean while, and till that
Day of Recompenfe comes,
May Almighty God, who has often, and almoft by Miracle, preferv'd thefe Nations, from falling again into her Clutches, and feeling the Effedts of her deep Malice and favage Cruelty j Hill prof:e(ft, ftill defend us! May the Proteftaiit Litcrefy the Caufe of I'ruth^ and Virtue, and Liberty, be cifta- blifh'd, and own'd, and propagated 1 May the jBIef- fing of Heaven reft upon all Frotefiant Princes and States i and efpecially upon our moft Gi"aciou!3 So- vereign King George, and every Branch of his Auguft Family I May we and all his Subjedis fland faft by, and be fecur'd in the Pofteffioia of, that Chriftian Liberty with which Chrift has made us free ! And finally, for the Honour and Advance- ment of that pure and uncorrupted Chriftianity which we profefs , may we all of us take care to get our Minds and Tempers form'd, our whole Condud: and Behaviour regulated, by the generous, human, excellent Principles and Precepts of it! God of his infinite Mercy grant it, for the Sake of Je- fus Chrift, ^c,
♦ Rev. xvii. 6. ^ Rev. xviii. 8.
FINIS.
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TIE The Supremacy of St. Pctn- and the Bifhops of Rome his Succefibrs : Confider'd in a Sermon preached at Saitcrs-HaJ/, Jan. 23, 1734-5. By Daniel Neal, M. J. The Second Edition. Price 4^.
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St. Jafzh : Or a Commentary on a PafTage in the Plea made by the Advocate for the Jesuits at Thorn ; in which mention is made of this Polish Saint. A Tranflation from the priginal French of Monfieur BeausoBRE.
SCRIPTURE
AND
TRADITION
CONSIDERED;
I N A
SERMON
On Ephes. ii. 20.
Preached at Salters-Hall,
February 6, 1734-5. With Enlargements.
By SAMUEL IVRIGH'T, D. D.
In banc infipientiam cadunt, qui cum ad cognofccndam veritatem aliquo impcdiuntur obfcuro, non ad propht- ticas voces, non ad apoftolicas literas, nee ad cv an- gelicas au6loritates, fed ad feiplbs recurrunt.
LONDON:
fritted for R. H E T T, at the Bible and Croivn, in the pQultry. Mdccxxxv,
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((
EpHesi AN3 ii. 20.
And are built upon the foundation " of the apoftles, and prophets, Jesus *' Christ himfelf being the chief •^^ eorner-ftone."
H E foregoing diicourfes again il: the pretenfions of the Romanijis, have given you an account of their fetting up a kingdom of this "world, under the name and notion of a Church ; which they afTert, is the only church that hath falvation in it, and the Keys of Heaven and Hell committed to its ru- lers and paftors. In one difcourfe^ the 72otes and marks, which they bring to prove themfelves the true and ojily church of Christ, have been, examined 5 and the falfhood of their ways of ar- guing from thence, v^^as fliewn. In another dif- courje, their grievous ufurpation and iniquity was expofed in placing at the head of their church a fovereign Pontif] whom they make, very unjuH:- ly, fuccelTor to St. Peter ^ as if he had a power fuperior to the other apojlles, and fuperior to the kings of the, earth ; yea, whofe decrees , and dif
A 2 fenfwg
[4]
penfing powers, are advanced above all that 6Ver were called Gods in this world. In a third difcourJt\ the pretended authority and infallibility of this church, ( that is, of the Pope and his councils ) you have had fairly reprelented, and very largely expokd.
My province now is, to fet before you the true and only foundation upon which the Chriftian Ca- tholick Church is built ; witli the jieceliity of our adhering to the Scriptures, through faith ia Christ, for our eternal falvation. So that my prefent bufinefs will be to prove the pcrfcBion, and pcr/picuity of the holy fcripturesj and the reafon that we have to receive them as the i.oord of God, without depending upon the tcftifnony of the church of Ronu\ or admitting their tradi- tions as 7jece[ldry to be received together with the facred writings.
All their ufurped authorit\\ the dodrine of the Pope's fupremncy, and their confining the title of Catholick Church to themfelves, are built upon, and liipported by what they call either apojlolical, or ecck/iajlical traditions.
I have therefore chofen the text now read, for the fubjeft of the enfiiing difcourfc ; being better fuited (in my apprehenlion) than any other I could fix upouj to anfwer the ends I have in xiew. " And are built upon the foundation of " the apoifles and prophets, Jesus Christ " himfelf being the chief corner-ffonc."
That we may ke the true meaning and import of thefe words, our attention will be requifitc for a few minutes to the context ^ before we come
to
to apply ourfelves to the difference betwixt lis and the Piipifts about Jaiptnre and t?'aditio?is.
St. Paul^ in the ill, 4th, and 5th verles of this chapter, tells the Ephe/ians who were converted to Chriflianity out of the heathen or gentile ivorld, That " they who were dead in trefpaf- ** fes and iins, are quickened together with " Christ." Thro' the " rich mercy and great '' love of God," there was a powder, proportio- nate to that of quickening and raifing the dead body of Ch RisT, manifelled in their being quick- ened together loith him. The apoflle therefore ■defcribes the ftate of//;/, and death, and fubjedi- on to tht pri7ice oi this nvorld, (v. 2, 3.) in wiiich they were, when the gofpel was fent by tlie free undeferved favour and grace of God to /h'-je them; and which by the power and love of God became effectual to their converfion, and to bring them into the Chriftian life.
In the lame mighty power and love we hope and trulf , for the railing ar.d quickening that part of the world called Chri/iian, where thro' a dreadful and long apoflacy, men are walking jull as the heatlien Ephelians did, " according *' to the courfe of this world, according to the " prince of the power of the air, the fpiiit that " now worketh in the children of dilbbcdience." Amongll: whom even ive of this Proteibuit king- dom, ** had our convcrlation in times paif, in " the lulls of our flelli, fullilHng the defires [or *' wills] of the lielli, and of the mind, and *' were by nature the children of wrath, even as " others." The rich mere}', the great love wherewith God loved us, \\hen lie faved us out
of
[6]
of fuch a itate of (lavery, and death, as that of Popery, Ihould encourage us to hope for the fal- vation of other nations and people, in the day of Gob's power ', and whilft we are ufing our beft endeavours to recommendapurefcripturalrehgion, let us wait for the manifeflations of a further power from on high, when the Lord himfelf ihall " confiime that Wicked by the fpirit of " his mouth, and fliall deftroy him with the " brightnefs of his coming." A Hrm perfualion that the overthrow of Popery^ (let the kings and rulers of the earth favour it as they pleafe) fliall be by a power like that which raifed Christ from the deady and firft fct up the gofpel king- dom in the world, led me to this digrejfioji ; which will, I hope, be allow'd upon the pre- fent occalion.
To proceed in our account of the context ; The Gentiles being brought into the kingdom of God by pure grace and favour, as the yews had been of old, both were raijed togethej\ and made x.ofj together in the fame gofpel kingdom^ which is called the kingdom of Heaven, ox he a- 'u^;z/>'/)/^c^jinCHRiSTjESUs,v. 6.They were both alike in this, that there were no works of which either could boaft j but works for which both might have been for ever rejeifted and condemn- ed. By grace alone they were both equally privi- Icg'd, both being faved upon the fame foot, that is, through Faith. And this falvation thro' faith, (in the whole contrivance * and method of
«)
* T«rD fcems to refer to the wliole work of tilvation, and not to [ ■7n^v(, ] /I'lith, by a regular conlhu*ltioij.
[7]
it) they were ever to look upon as the gift of God, and not owing to themjehes^ ver. 8. So that no fuch thing as works of fuperero- gation, or works to be boafted of in the light of God, and meriting at his hands, are to be brought into the gofpel fcheme of being faved, V. 9. " not of works, left any man fl:iould boaft." And yet this falvation doth necelTarily include good ivorksj as the fruit and effed: of faith in Christ ; for which God hath before provided, that we ilnould both be dired:ed and enabled to walk in them, v. 10. " For we are his work- " manfliip created in Christ Jesus unto good " works, which God hath before ordained, [or "■' prepared] that we iliould walk in them." He hath made fafficient preparation for this under the gofpel.
The matter being thus ftated, and Jew and Gentile thus united, the apoftle would have the Epkejians mindful of their former flate oi aliens, which he defcribes in the i ith and 12th verfes ; and alfo by whom this union was brought about, Christ Jesus j and how wonderfully it was ef- fected, by his crucifixion and blood 3 of which a very diftincft account is given in thofe five verles, from the 13 th to the i8th ver. But I muft not ftay upon them ; tho' there are feveral things concerning the abolifliing of the yeivijh rites and ordinances, and diffolving their church-ftate, as a national and temporal polity, that may ferve to expofe ih^ fchijmatical principles and pradices of the Papal ftate and church : In which innumer^ able rites and ordinances are fet up, more carnal and worldly^ than thofe of Mofes j and a temporal
kingdom
[ 8 ]
kingdom and polity more injurloiifly exclufive of the nations that refufe llibjeition to them, than the Jcw/Jh covenant of peculiarity was.
To go on : Christ having " preached peace *^ to them that were far off, and to them that " were nigh, it follows, that through him both " have an accefs, by one Spirit, unto the *' Father." Here we fee what regards are due to the ever-blelTed Trinity, Father, Son, and Spii?.iT, in the affuir of our falvation. The whole work is built upon it, and the whole church is hereby framed together to be an holy temple in the Lord. So that this do(flrine is to be received, not as the dodtrine of the Romaii church, nor as the docftrine of any particular Fro- tejlant church ; but as a fcriptiire doBrine^ upon which the univerlal church is built. Where this do(5lrine is received and believed, as the fcripture requires it fliould, producing all the genuine and faving effects of fuch a faith, what is faid of the Ephtjia?i church may be applied to others ; *< In *' WHOM (L e.) [the Lord Jefus Chriff] you *' alio are builded together for an habitation of *' God, through the Spirit." Thus ends the chapter where our text is.
According to this moff wife, and moft exten- iively merciful and benevolent conftitution of things, the Gentiles arq taken into the fame koiijhold of God with the 'Jeivs. And in ever^f 7iation^ where a number of men are brought to be- lieve and obey the gofpel^ and to worlhip God according to the ordinances thereof, they are to be look'd upon as parts and members of the Qlie Catholick church of Chrill. Even to us in
thefe
[ 9 ]
thefe ijles afar off from any likelihood to par- take fuch bleiTings, are thefe glad tidings fent : " Ye are no more flrangers, and foreigners, but " fellow-citizens with the faints, and of the " hou£hold of God." It will reward your pains, diligently to compare the 12th and 19th verfes of this chapter, to take the fenfe of thefe expref- lions, as they include all that are in Chrift Jeiiis every where : Ail fuch being now equally Invefted with the fame rights and privileges, as fellow- citizens, and admitted to the fame nearnefs to God, as domejiicks.
All the churches of Chrift, being thus made one by him who is our peace^ are built upon the foundation of the apojlles and prophets^ Jesus Christ himfelf being \h& chief corjier-Jlone.
From this thread of St. PauPs difcourfe, concern- ing the yt^-z*:'j and Gf.'7///^5 being made one, it is evi- dent, that by the prophets he means the OldTefta- mcnt fripfures, and by the apo/lles the New. The whole church of God, both under former difpen- fations, and now under the gofpel, was, and is built, upon the docftrine of the prophets, inckiding Mo/es as the principal and moft eminent of them j and upon the dod:rine of the apojlles, including St. Paul who writes this with the other apoftles : Their dod:rine (as has been faid before) not their ptr/onSj is the foundation upon which God hath built his church J Jesus Christ being the chief corner-ftone^ by which both parts of the building are united, and upon which they reft. Both pro- phets and apoftles center in him.
lih.Q primary foundation is Christ. There- fore in another text of fcripture it is faid,
B '' That
[10 ]
" Tliat other foundation can no man lay, than " that is laid, which is Jesus Christ, i Cor. " iii. 2." In that very place, Faiil^ Apollos^ and Cephas (or Peter) himfelf, are denied to be foundations. They were only minijlers by whom Chriil and the ellentials of Chrifbianity were preached, and workmen by whom the church was raifcd J and in this view they themfelves refer to Christ as the only foundation. But the doBrineSj or rjrifings of the prophets and apo- ftles, are the foundation of God's church in a fccondary kw^Q ; they being authorized by Chrift, and qualified by the guidance and aids of his infallible Spirit, to lay thofe foundations thro' faith in his naUiC, upon which the whole fa- brick or fuperflrudure fliould abide, and be car- ried on throughout all ages of the world.
From hence, therefore, the two following things are evident, which may comprize all that is neceflliry to be faid on the part I have chofen to take in this ledure.
I. That the church of God, the true church of Chriil: throughout all nations, is built intirely upon the Scriptures. And therefore,
II. That a church built upon traditiom^ which are befidc and againll fcripture, as far as it goes (jfF from, or oppofeth the apofhles and prophets, ib a building of men^ formed to ferve their own ends and purpofes, not thofe of the gofpel.
I thought to have enlarged on that delightful view of our text^ its referring to Jesus Christ as the ^x2iV\6. fuhjeB and fcope of the writings both of the prophets and npoftles : And to have confi- dered the expreflion here ufed, Chrifl himflfbe-
i?ig
[ " ]
i}ig the chief corncr-Jlone, together with thofe places that fly le him the herJ oi iht ccr?ic7^ : But fo many things have been fuggeiled ah'eady on the headfiip of our Lord Jesus, and his being y^^Z? king in his own kingdom, without any ^^oica- rious governour, or vijible head of his church here on earth, that I need not take up any of the prefent time in difcourfing on this part ol the fubjed:, I fliall therefore now keep to the two general heads I have mention'd.
I. The church of God, confifling of tlie whole body of Ch?'iJlianSy is built intircly upon the Jcrip- tures.
This hath been infifted on already, and in one view or other wall be referr'd to in all our dilcourfes againfl the Romanijis. But what I have now to offer, will be in a manner quite different from what has been faid before ; but yet fo as to be a further and fuller coiifirmation of the foregoing difcourfes.
By the fcriptures we mean the books of the Old and New T^ejlament^ as they are now received, and allowed to be canonical by the church of Rome^ as well as by ourfelves, excepting what we commonly call the Apocrypha. For tho' the apocryphal books may be read " for example *' of life ^ and inflrudion of m.anners, yet tliey " are no part of the canon of fcripture, nor is <' any doctrine to be eflabliflied by them."
As to the pretended authority of tlie church of Rome J to fettle the canon of fcripture, and to de- termine what is fcripture, and what not^ fo iiiuch hath been faid already, that I need noi flay to expofe their pretenfions in a way oi confutation,
B 2 Tho
[ 12 ]
The rcafons that we have to believe the fcrip- ttires are the word of God, and to receive the prefent books of the Old and New Tejiameiit as genuine^ without our having any regard to the Roman church as fuch, will appear in the fequel of this difcourle.
When we affert that the church of Christ is built upon the fcripturcs, the church of Rome doth not oppofe us, while they allow, ' That ' the fcripturc is to be received by all Chrijftians
* as the infallible word of God.' But when they fay, that the fcripture is not 2i fujicient foun- dation to build the church upon, without their interpretations and additions ^ in oppofition to that we fay, ' That the true church of Chrifl, < throughout all nations, is built intirely upon
* the fcripture.' That is, either upon thofe things which are exprcjjly contained in fcripture, or fuch things as are plainly proved from thence, by confequences that are referr'd to every man's reafon and confcience, as in the light of God.
This is what we mean by a judgment of pri- vate difcretion^ upon which Proteftants very juft- ly oppofe the impofitions, and pretended powers of tlie Roman churchy in matters that concern our falvation.
I. I fliall therefore lliew, in oppofition to Fo- per)\ the fufficicncy or perfeBion of fcripture to inform and guide us in all necefjdry things.
Wc iay, that <' Whatfoever is not read in " fcripture, nor may be proved thereby, is not " to be required of any man, that it iliould be *' believed as an article of fiith, or be thought '' rcquifite, or ncccliary to falvation." Article VL
The
[ 13 ]
The Romaitijis fay, that * All things nccefla-
* ry to falvation are not contained in fcripture,
* but that a number of articles, relating both to
* faith, worfliip, and manners, are to be received
* from their church.'
The Council of T'rejit declared, that the oral traditiom of the Catholick church (meaning the Roman) were to be received with equal piety and reverence, as the books of the Old and New ^ejlament * ; and he that defpifeth the faid tra- ditions, is accurfed -f*.
But I need not take pains to prove this, fince it is not denied by thofe that are now endea- vouring to make converts to Popery in this city. In a little pamphlet which hath been put into many hands of late, it is asked. Why fiould not the fcripture alone be the rule of faith ? And the anfwer there given, in one part of it, is, Bkxaufe federal necefj'ary articles are either not at all contained in fcripture, or at leaf are not plain in the fcripture 'without the help of tradition. Of tradition we fliall fpeak hereafter. The quoting of this pafTage here, is only to fhew, that their afj'erti)7g the infufficiency of fcripture to falvation^ is what they openly avow and teach, even in a Froteflant country.
Now in this, let their own confcfTion, of the fcripture s being the infallible word of God, be their confutation. For that infallible word de- clares, " That all fcripture is given by infpira- " tion of God, and is profitable for dodrine, " for reproof, for corredion, for inftrudion in
" righteoufnefs,
* Pari pietatis afFedtu, ac reverentia, fufcipit ac veneratur. f Si quis — Traditiones prsdiftas fciens & prudens contempferit, 4nathma fit. Concil. Trid. Sejf. 4. Deer, de Scrifturis.
[ 14]
" righteoufnefs, that the man of God may be *' PERFECT, [or may be perfeBed] throughly ^'' fur?iified unto all good works, 2Tim. iii. i6, " 17." If tliQ f?2a?2 of God here be underftood of a pajior, or teacher of others, then it is ex- preilly declared, that the fcripture is given to perfcd: the paftor or teacher for his office, and throughly to furnifli him for all good works be- longing to his ftation. That whatever is needful in a way of doBrine relating to matters of truth and faith, or in a way of reproof io fliew men their errors, or in a way of correBion to con- vi(5l men cf fm and of their faults, or in a way of inftruBion as to their duty, to teach them all righteoufnefs j in all thcfe things the fcrip- ture is to perfeB the man of God, and throughly to furnifh him for every good work\ and there- fore it mull contain every thing ncceflary to fuch purpofes. Confequently if any thing taught by the man of God, or pretended man of God, be not in the fcripture, nor to be evidently and convincingly deduced from thence, it is not ?ie- cejj'ary to lalvation. Yea, by this infallible word ol God, fuch man is out of the iL'ay of falva- tion himjelj] that docs require any thing to be received as of equal authority with tlie gofpel. If an apoftle^ or an angel from Heaven was to be accurfed for doing this, furely a bifliop or milTionary cf Rome cannot exped to fare better, in declaring that there ^xq fever al necessary articles not contained in fcripture. " Though *' we, (faith the apoftle) or an angel from hea- «' ven preach any other gofpel, than that which *' we have preached unto you, let him be ac-
*^ curfed."
. f ^5 ]
^' curfed." To imprefs this the more, and to declare the certainty of the curfe apoftoHcal coming upon fuch, it is immediately repeated, (not in Ipeaking only, but in writing, of which there would have been lefs need, if the im- portance of the thing had not required it :) " As " we faid before, fo fay I now again, if any *' man preach any other gofpel unto you, than " that ye have received, let him be accurfed, " Gal. i. 8, 9.
Perhaps it will be here replied, That the church of Rome alloweth the jiiffidency of fcripture to perfect the man of God, provided it be interpre- ted as the Catholick churcJo directs, meaning tJoem- feheSj and that there be alfo, with them, a hold- ing faft thofe traditions to which this written word refers.
But will this free them from the charge of in- conliflency, and felf-contradlBion .^ They profeis to receive t\\t fcripture (that is, the word ^written) as the infallible word of God. This word de- clares, that [as written] it is profitable to all thofe purpofes that fhall make the man of God per- feB, throughly furniihed to all good works. Then they fay, That there are other articles neceflary to make the bifhop or ^2i9iOT perfeB^ which are not contained in the word written, but are pre- served and handed down from one age to ano- ther by tradition.
Now what can be an abfurdity, and felf-con-
tradidiion, if this be not; That the ivrittcn
word of God is infallibly true, which fays, The
fcriptures are able to make men iioife to j'ahation
thro' faith in Chrift Jefus, and to make the man
of
[ i6 ]
&f God perfcB : And yet that they are not abk to make the man of God perJeB without other necejj'ary articles added to them.
Tlie Romanifis^ to palhate this inconfiftency, and prevent the offence it mufl needs give, if it was clearly difcerned, here plead, That the fcri- ptiire itfelf refers to traditions^ which are to be held fajl^ as well as the things that are written. For which they quote a paffage out of the fecond Epiflle to the T'hefjaknians y " Therefore brethren *' fland fall, and hold the traditions which ye " have been taught, whether by word or our " epiflle." The true and full meaning of that place, will be fet before you by and by. Nothing is needful to be faid here, fave only to obferve. That by the Romanifi\ explication of this text, they make \ht Jcripttc7-e contradid: itfelf j as if it declared in one place, That the things written are Jiifficient to fahation through faith in Chrifl, and to pcrfcSl the man of God ; and then in a?iotber place, requires the holding fafl traditions taught by word only, which were to be in all ages additional to thofe things that are liritten ; for this is their explication : Whereas the fcripture evidently fpeaks of the fame things that were taught by the apoflles, both in li'ord and writing; and therefore whether they were received from Them, in one way or the other, the I'hejJ'alo- nians wxre required to hold them fafl.
But if the Romijh church can throw their own inconliflencies and abllirdities upon the fcripture, they do not flick to do it, however they expofc that facred book to contempt. The more Infidels are led to cavil againfb it, and to deny the truth
of
[ 17 ]
of it, the more neccjjary do Papiflis make the tefli-' mony and authority of their church : And well pleas'd they are if this point be gain'd, however unfairly the fcripture is treated either by them- felves or others.
Here lies the head-fpring and main fupport of Popery : To fet the fcriptures at ■varia7ice, and to excite a variety of opinions and warm difputes amongft men thereupon ; to which, in the cri- tical and rational way, they are always ready to lend their affiftance on either Jide ; and then make a judge of controverfies necelTary to determine whofe opinion fliall Hand, and be confirmed by the ilamp of authority. And this judge of con- troverlies they make ijifallible^ fo as to abide by his decifions, though they prove to be contrary to exprefs fcripture. In this, they affume a power beyond that of God himfelf, and therefore ex- poie themfelves to a jufl contempt, in pretending to make both parts of a contradiBion true. For what the fcripture alTerts, they lay is infallibly true, and yet what their church determines, (though it happen to be contrary to fcripture) they fay is infallibly true alfo.
Erafmus would have put the church of Rome into a way to have fecured their credit and pciver much better, (when fo many nations were break- ing off from them in the beginning of the Re- formation) if his fentiments had been of fuffi- cient weight with. them. He would have had them to make no articles of faith neceflary upon the authority of the churchy but what are made neceflary m fcripture ; which if they had been (o wife as to comply with, they had got clear of a
C great
[ i8 ]
great number of articles by which they have been carried to fet one i?ifallibility againft another. His lentiments are worth reciting, as they are pre- ierved in one of his epi/iles : * " This would re- " concile people to the church of Rome, if all " things, fays he, were not fo particularly de- " fined, and made a matter of faith, which we " would have to belong to it; but thofe only " which are evidently exprefsd in the holy fcrip- " tures, or without which we do not fee any '' way to be faved. To this purpofe, a few ^"^ things may be fufficient: And a few things " may be fooner perfuaded, than a great many.
" Now
* Quin & illud, mea fententia, complures populos conciliaret ec-
clefiac Romance, fi non paffim qua-libet fic definiantur, ut veli-
mus ad fidei negotium pertinere ; fed ea duntaxat, qu<e evidenter exprefla funt in ikcris Uteris, aut fine quibus non conftat ratio falutis iioltra;. Ad hxc pauca fufficiunt, & pauca citius perfuadentur plu- ribus. Nunc ex uno articulo fexcentos facimus, quorum aliqui tales funt, ut citra periculum pietatis vel nefciri poJfint, vel ambigi. Atque fic ell mortalium ingenium, quod femel definitum eft, tene- mus mordicus. Porro philofophiae Chrijiiantr fumma in hoc fita eft, ut intelligamus omnem fpem noftram in Deo pofitam eflc, qui gratis nobis largitur omnia per filium fuum Jejum: Hujus morte nos efle redemptos, in hujus corpus nos infitos efte per baptifmum, ut mortiii cupiditatibiis hujus mundi, ad illius dodtrinam & exem- phim fic vivamus, ut non folum nihil admittamus mali, verura etiam de omnibus bene mereaniur : Et fi quid inciderit adverfi, fortiter tolcremus fpe futuri pra-mii, quod omnes pios haud dubic manct in adventu Chrijii : Ut ita femper progrediamur a virtute in virtutem, ut nihil tamen nobis arrogemus, fed quicquid eft boni Deo tranfcribamus. lla-c potiftimum funt animis hominum incui- canda, fic ut velut in naturam tranfcant. Quod fi qui volent circa naturam divinam, aut circa hypoftafim Chrijii^ aut facramenta qu:tdam abftrufiora rimari, quo magis attollant mentem in fublime, & a rebus humilioribus abducant, hadlcnus liceat, ut non ftatim quod huic aut ilH vifum fuerit, cogantur omnes profiteri. Quemad- modum ex loquacibus fyngraphis citius nafcitur controverfia, fic ex pluriniis dcfinitionibus nafcitur diffidentia. Epifi. Erafmi Rot. Jo' anni SUchttt Bohcmo Sec. Ed, Lu^. Bat. 1 703. Ep. 478, Opir, Omn, Itm. 3. p. 5^1,
[ \9 ]
Now out of one article, (as he goes on) we make Jix hundred; feme of which are luch, that without endangering piety, we may ei- ther be ignorant, or doubt of them. And fuch is the nature of mankind, that what is once defined they hold fo as to bite and devour one another. But when all's done, the fum of Chriftianity lies in this, (mind what he lays) that we underftand all our hope to be placed in God, who freely gives us all things by his Son Jesus : By whofe death we are redeemed, into whofe body we are planted by baptifm, that being dead to the luft of this world, we may live according to his do<5trinc and exam- ple ; not only abftaining from all evil, but endeavouring to deferve well of every body : And if any adverfity happen, that we bear it couragioufly, in hope of a future reward, which, without doubt, waits for all pious per- fons at the coming of Chrift. And that we make fuch progrefs from virtue to virtue, as notwithftanding to arrogate nothing to our- felves, but to afcribe all the good that is in us, or that we can do, unto God. — Thefe things
are chiefly to be inculcated. But if any will
fearch into thofe things that are more abftmie, about the divine nature, the hypoftafis of Chrift, C^c. that they may raiie their minds the higher, and draw them from things be- low ; let them do fo, provided that every bo- dy be not compell'd to believe what feems good to this or that perfon. For as out of large deeds law-fuits fooner arife, fo by many definitions of things differences are begotten," Ca Had
[ 20 ]
Had this advice been taken, it would have prevented numberlefs confradiBions which there are betwixt the infalhble declarations oi fcrip- tiire, and the pretendedly infallible decifions of the Roman church. Moft agreeable was this ad- vice to the Oration of Conjlantine^ the firft Chri- flian Emperor, when he would h2.vtjixed a rule for the council of Nice to keep to ; (and no other rule fliould ever be allowed by the civil power, for deciding matters in ecckjiajiical coun- cils ;) " Since they had the doftrine of the holy *' Spirit recorded in writiiig^h^ tells them, that the " books of the evangelifls and apoflles, and the '' oracles of the old prophets, evidently taught *' what we were to think of the divine Majefty. ^' Therefore laying afide feditious contention, ^'- he would have matters determined by the di-^ " vine writings.'' T^heod. Hiji. L. i. C.j.
But the ends of the Pope and his clergy could not be anfwered by bringing articles of faith into fo narrow a compafs as the fcripture had done. And therefore they went into the fhameful ex- pedient of taking away the Bible from the peo- ple j that their Clergy might have the delivering > out of fuch paffages only as iliould ferve their > purpofes J and might keep thofe things lock'd upj^ and out of fight, that would difcover their abfur- dities and contradiBions.
In thus denying the free ufe oi fcripture, their violence is not to be endured by thofe that know how directly they go again ft the authority of God ; and againft many exprefs texts in both Teftaments, that require men to read the fcrip- tures diligently, and teach them to their children \
and
[ 21 ]
and to keep to the Law and to the leftimony, de- claring, that they who fpeak not accord'mg to this word have no light in thetn : And that all Chri- ftians have it in charge from their Lord to fearch the Scriptures, as the acknowledged fountains of eternal life. And thofe things which were deli- ver'd by the firft witnelTes to Chriftianity, St. Luke declares were put into writings that he who had been inftrud:ed in them before, might know them with certainty. And the apoflles dired: their t^/- fijes to xht faints and faithful brethren ; and ex- prelly require that they fhould be read u?2to all. And in the clofing book of Scripture, he is pro- nounced " bleffed that readeth, and they that ^' hear the words of it."
It is not, as I faid, to be endured by thofe that know thefe things, to be told they have no right to this blefling of reading the Scriptures, and that they are not fit to be trufted with Bibles in their own tongue. However the Papifts may colour this matter, or repreient the lenfe of the church of Rome^ in thofe places where they fee Bibles in every common hand and houfe j yet the ufe of the Bible is prohibited n^onfe'vere penalties in all Popifh countries. Azorius, a man of great fame in the i6th century, (whofe merit as a linguifl:, fcripturift, and moral philofopher, is highly ex- toll'd amongffc the Jeiiiits, amongfl whom he was re<£tQr of feveral colleges) declares, that it is a he- refy to fay the Scriptures ought to be tranflatedinto 'vulgar languages. And this he aiferts at the fime time that he admits all "were alloiidd to read the Scriptures for feveral hundred yearsj^ And ano- ther * Inllit, moral. 1. 8. c. :^.
[ 22 ]
ther of their learned men yields to Erajmus, that the Scriptures were of old tranjlated mto the vul- gar tongues^ and that the fathers, fuch as St. Chry- foftom and St. Jerom, eamejlly exhorted the people to read them \ but the cafe is alter d, fincefuch rnf- chief comes by reading the Scriptures. \ The council of T'rent leaving it to the Pope to publifh the Index of prohibited books, all perfons are for- bidden, by i\\c fourth rule prefix'd to that Index^ the ufe of the Scripture in the vulgar tongue with- out a particular Ucenfe \ a?id whojbever prefumes to do it, [fuch a fad wicked thing it is to fearch the Scripture without their licenfe] he is not to receive abjolution, unlefs he firfi give up his Bible. And one of their befh writers, upon the Scriptures in Latin, I mean Ejlius, tho' he is forc'd to allow, from T'imothys, mother ^.ndi gra?idf7iother\nik.ni&m^ him, when a child, in the holy Scriptures, that women are not to be wholly deprived of the ufe of the Scriptures; yet he prefently adds, that this is to be under flood according to the rule of the Roman church, (which I have jufl mention'd, and to which he refers) to extend only to fuch as are judgd out of danger of being hurt || by their reading of them. And who thofc licenfers are like to confine fuch a favourable judgment to, you need not to be told.
But inflead of bringing more tcftimonies to at- teft this, it will turn to much better account to anfwer their pretended reafon for depriving the common people of the ufe of their Bibles. This brings me to confider,
2. The
aCaftr. I. i. c. 13. ;it. Comment, m 3 Tim. iii. jj.
[ 23 ]
2. The perfpicuity or phimiefs of the facred Writingb, in oppofition to the Popijh reprefenta- tion of them.
Here it is alledg'd, that St. Peter hath afTured us there are fome things in St. Faiil\ epiftles '* hard to be underftood ; which they that are •' unlearned and unftable wrejl^ as they do alio " the other fcriptures, to their own deflrud:ion.'* 2P^/. iii. 1 6. From hence the Roma?iiJis con- clude, that the unlearned part of mankind are in more danger of being hurt by having the Scrip- tures, than by being denied the common ufe of them. There is fuch a flrefs laid upon this in the little piece now handed about, to which I referr'd before, that upon this text in St. Peter only, the Scripture is determin'd not to be fufficiently clear ^ in all points wherein our falvation is concerfiedy but that the mijunderjlandingy a?jd niijinterpreting of ity may endanger our eternal f ah atton. I have ta- ken the very words from the ProfeJJion of Catho- lick Faith, extracted from the Coiiticil ofTrent by Pope Pius IV. which is now in ufe for the re- ception of converts into their church. And, as the many learned and excellent writings again ft Po- pery in former reigns, were fpecially fuited to the Popifli books then in vogue i fo I apprehend our more immediate and principal concern at this day, is to fuit our difcourfes to the things that are now fpread abroad.
I fhall therefore (hew, that the words of St. Pe- ter do not at all belong to the controverfy betwixt Proteftants and Papifts about the cleaiiiefs and plainnej's of Scripture in things necejjary to falva- tion. We defire to Ihew a becoming concern for
the
[24]
the credit of the Scripture in point of Pl ain ness, as well as fufficieitcy and perjeclion^ whilfl they would make it an accufer and contradictor of it felf, in one cafe as well as the other. And
1. It is to be obferved, that the words of St. Teter do evidently imply the very thing, which the Papifts bring them to difprove. Becaufe fome things are hard to be underftood in St. Paul's epi- flles, and other Scriptures, and the unftable wreft them, therefore the Papifts would have them kept from the comynon people : whereas it is manifefl:, that the apoftles allow'd and order'd the Scrip- tures to be free for the nfe of the iinleamed^ or elie hov/ could they wreft them. But
2. It is farther evident, that thofe who are cal- led unlearned and iinjiable by St. Peter ^ were not iiich as the Romanijh call unlear?iedm this contro- verfy. They were not fuch as wanted what com- monly goes by the name of learning in our dayj that is, the knowledge of languages, and philofo- phy, human arts and accomplifhments j but fuch as had not learned the main points of religion, or were not Hifficiently acquainted with the grounds and principles of Chrijiianity^ and therefore were unftable or unfettled. Sometimes fecming to be Chriftians, and at other times turning to Judaif??z or Heathenifm : Sometimes feeming to quit their vices, and then again as bad as the dog turning to his vomit, or the fow that is waflied to her wal- lowing in the mire j they are St. Peters own ex- preflions. Such as were carry'd away fometimes by one opinion, and in a little while by another quite contrary ; like thofc, by St. Paul compar'd to <* children tofs'd to and fro, and carry'd about
*« with
[ 25 ]
'^ with every wind of doctrine." Ephef.iw 14. So that St. Peters words are mifapply'd fliame- fully, when they are interpreted concerning the illiterate part of mankind in general, inftead of being applied to thofe that were unlearned and unfettled in the fcheme and deiign of Chrifliani- ty. Again,
3. Thefe very men are not forbidden the iife of the Scripture by St. Peter, bad as they were ; nor is there any intimation of blame caft upon their readi?ig the hard places ; but their dcftrudiion is laid wholly upon their wrejling or abufmg them. And if the apoftle would not, upon fuch an oc- calion, order the Scripture to be kept from thofe men, certainly he never intended to deprive others in after-ages of fuch a privilege, for the fake of them that iliould in any age abufe it, as the un- ftable then did. To fay that men are not to be trufted with the Scriptures, becaufe fome wrefl them to their own deflru<ftion, hath juft as mucli fenfe as to fay that men ought not to be truflcd with their liberty, or ejtates, becaufe fuch as are of bad principles and depraved morals do great mifchief by thofe things, and very often bring deftrudion both on themfelves and others. And indeed where the Romanifts have full power, tliey fliew that people are as little to be trufted witli liberty, or eftates, as with their Bibles.
The direct contrary to this way of arguing, is the true inference to be drawn from St. Peter s words. Thus ; Since the unlearned and unftable wreft the hard and difficult places of Scripture to their own deftrudtion, therefore we Ibould read ^hem more humbly^ and carefully, and diligently,
D This
C 26 ]
This is the language of reafon ; but fure it is the language of violence only, to fay, therefore they Jkall ?iot he read at all by the generality of Chri- Jiians. But,
4. St. Peter does not fpeak of any one book of Scripture, much lefs of the Scripture in general, as if it was danger oujly oh [cure. In which are fome things hard to be underftood, does not refer to the epifiles of St. Paulj or other books of Scrip- ture, but to thofe places that relate to the parti- cular fubje^ St. Peter is treating of in that chap- ter. * From particular pajjdges having certain [^'^io'^'to] difficulties, to reprefent a whole book as if it was hard to be underftood, is a moil fo- phiftical and falfe way of arguing, eafily difcern- ed by every man. There is one thing more to be added, which will effedtually take off the pre- tended objecftion againft the clearnefs of Scripture, as grounded upon the words of St. Peter ^ viz.
5. Thq things which St. Peter fays are hard to be underflood, and which are wrefled by fome men to their deflrudtion, are things that might be let alone without endangering their J ah at ion. So that they are not things nccejj'ary to falvation, as the Roniifi profejjion o^ faith fiiggefls, that are fpoken of, either with refped: to St. PauH epiilles, or other Scripture.
St. Peter had been writing concerning the new heavens and the ?iew earthy and the manner of the world's being diJJ'ohed at Chrifl's^^fW vifible ap- pearance, and of the long-fuffering of our Lord, which is for the fidvation of all that are to be glo- rified
* Of or< cannot be conflmed in nvhich epifiUs, becaufe Sh^Xtu^ before is of a different gender. /^'V. Whitby in Ice.
[27]
rifled with him at that time. Concerning that awful joyful event, St. Paul had dehver'd things hard to be underftood, througholit his epijUes, Such as thefe: " The earneft expec^hition of the creature waiteth for the manifeftation of the fons of God." i?o;w. viii. 19. Again: ''Then Cometh the end, when he Ihall have deliver'd up the kingdom to God the Father, when he fhall have put down all rule, and all authority and power." i Cor. xv. 24. And again : This we fay unto you by the word of the Lord, that we who are alive, and remain to the com- ing of our Lord, fhall not prevent them that are afleep." i Thefj'. iv. 1 5. So in other epi- files, when this fubjedt is treated on, there are things confeffedly hard to be underftood. But then, the underflanding of thefe things is not neceff'ary to the humble believing pious Chriftian's being fanned 2iX. the coming of Chrift.
Noah was faved, when the reft of the world was drown'd. And yet he might not be able to conceive how fuch a maj's of ivater fliould come, as to deluge the whole earth ; or what the jiew face and appearance of the wgrld would be, after that deluge. But by an alTured expcd:ation of the event m general^ and by a taith unmoved in God's promife of fwing him and his family, and living and preaching righteoufnefs all the time that he was preparing the ark, he and his family elcap'd out of the common rii'uis. So will it be with them that believe and obey the GoJ'pcl y they fliall be fa- ved at Chrift's fecond coming, though there are fome things they do not underftand concerning the confagration of the world, and the m^iv dif-
D 2 pofitioii
[ 28 ]
poiitJon ox formation of the heaven and the earth, and the Son's giving up the jncdiatorial kingdojn to the Father, and the hke.
Thele things hard to be undcrflood are not tilings nccejj'ary tofalvation , and therefore St. Pe- ters words are not at all to the purpole of the Roma?iiJis, to prove that the Scriptures are not /iifficiently clear in all points ivherei?i our fahatioti is concerned. The truth of the matter is, that the wrcjling of thefe things is more to be char- ged on their great and learned men, who explain them fo as to fet up a temporal kingdom^ and to expofe the whole afiair to fco^s and contempt, than to the common people's reading them, tho' they fliould unwillingly milinterpret them, or not be able to underftand them.
I will only here add, that as to this fubjedt it felf, [the future diffolution of the world, with the manner of Chrift's coming to confummate all things in the falvation of the righteous] the difficulties which attend the accounts of it, have had very great and good effcc^ts upon Jhme even In the lower parts of life, though they are obfer- ved to have a bad eifedl upon others. The minds of many have been fixed^ by fhidying thefe hard po.ffages^ till they ha\'e been more throughly ({ffcdl- vd with the confideration of fo llupendous an event, than if fuch dithcultles had never been laid before them. And if in thefe very things there is fo much to be underilood, as to make men more diligent in thtix preparation for the coming of ChriH: ; then, inftcad of endangering, they do greatly promote their falvation. And if in the very hardejl things^ the Scripture be fufficient-
ly
[ 29 ]
ly clear to fecure and help torwa-id the falvation of plain-hearted men, we may well abide by the do(flrine of Proteflants concerning the perfpciiity of fcripture, as well as the perfeBio?i of it.
The Pfalmi/i hath well connecfted thefe two things, " The law of the Lord \^ perfcB^ con- " verting the foul ; the teftimony of the Lord is " flire, making wife the fnnple, Pfal. xix. 7." The law or word of God has all the pcrfeclioii which is neceifary to turn the foul from deftruc- tive courfes, to the way of life and righteoufnefs; and it has all the clearnefs and certainty that is neceifary, as a teftimony or witnefs to make the moft weak, if honeft minds, wife unto falva- tion.
3. I proceed to fhew, that we have abundant realbn to receive the holy fcriptures as the word of God, without depending upon the tejiijnony of the church of Ronh\ or her traditions.
We receive the canonical fcripture upon a quite different foot, from that of its being delivered to us by the Rojjian church. Our evidences, that the fcripture was given by iifpiration of God, and that the books we now receive are genuine^ are fuch as would be valid, though there had ne- ver been a church oi Rome at all ^ yea, our proofs are fuch as enable us to abide by the writings of the Old and Ne-vj 'Te/lamcnf, in oppofition to all that the Romanifts have done to corrupt them, and to provoke thofe men that ha^'ce not faith to write and cavil again fl them.
We plainly fee, that the two Teftaments do caft fuch a light upon each other, and prophcfy
and
[30]
and hiftory fo exactly tally, notwithftanding the hundreds, yea thoulands of years diftance in the v/riting of them, that they are throughout di- rected by the finger of God. And had not many things been permitted in the Jewip? wor- fiip and conjlitution^ purely in conlideration of the hardnejs of their hearts, and to prevent their falling into Heathen idolatry and fuperftitionj thofe things that relate to the Mejjiah had been more generally and more clearly underlliood than they were. The author of fcripture evidently appears to be omnifcient, clearly difcerning all the actions and operations both of nccefary and free agents, and having a perfed: view of all events throughout all ages of the world. He evidently appears to be a Spirit infinitely wile and good, holy and true, difplaying thofe perfections in the I'jarious ivavs of didfatins; his word, amidll all the follies, enmities and oppofitions, fins and er- rors of men. The thin2;s revealed and declared are fo fublime, and they are fo well calculated to promote -moral virtue and the good of focictv, and the things foretold are fo much beyond all human fere fight ; the miracles wrought to con- firm tliem are fo great and numerous, and fo much beyond all human fkill or might to effect ; and withal fo publickly wrought, and the fads fo undejiiably atteited : The Jtile of fcripture is fo full of majelfy, concife and yet clear ; the accefs it hath to the hearts of men is io quick and powerful, piercing even lo the dividing afun- der foul aJid Ipirit, difcerning the mofl fecret thoughts, and directing or counter-working the mofl fecret intentions : And then the great and
lafting
[ 31 ]
lafting effc^s produced by the tiered writmgSj prove fuch a mighty power and energy accompa- nying them : And there is fuch a iinifor7mty throughout, in the fubflance and fpirit of thele writings, notwithflanding the various changes of language, and governments, and arts, and falhions in the world : That (all thefe things being put together) the fcripture by its own lights and as its own interpreter^ lliews that it was given by infpiration of God. Thefe are proofs to us of the truth of the fcripture in general, let the Ro- mafii/is, or hijideh^ fpeak of them well or ill.
To proceed : As to the rational proof, that the books we now receive are genuine^ we draw ar- guments from the particulars followifig, which have no relation to any fuch perfon as the Pojyc oi Rome^ and which have a refped: wholly to the times before that church pretended to determine what is fcripture, and what is not.
Befides the arguments we are furniflied with from the yews^ and from other 'writers of antient hiftory, to prove the authority and genuinenefs of the books of the Old T^ejiajnent ; we judge of them by their being referr'd to, and declared to be of God, in the New T'eftament. This rule muil be allowed good, if the New Teftament books were written by infpiration of God, and if we have alfo proof fufficient of their be- ing handed down to us as they were written. This will abundantly fatisfy all common Chri- ftians about the Old Teftament, fo far as the apoftles, and their penmen, fpeak of the books in the yewijh ca?iGf2^ and quote them to confirm what they fay.
Our
[32]
Our proofs of the New Teftament htmggenuhi^^ we take from hiftorical facfls, and from antient reeords ; and from writings of many kinds, that quote the Gojpeh^ the ASls of the apoftles, and their Epijiks^ fome hundreds of years before the church of Ro?ne pretended to have the cuftody of them.
We look to the age immediately following that of the apollles, to fuch as were their difci- pics, and fpeak of their writings under the names of thole very perfom to whom they are now afcribed. And we look to the Hicceeding ages, in which many writers both ^r and agairll Chri- ilianity, cite paffages out of the Gaj'peh^ the Adis, and the EpiJlleSy as we now find them in our Tellaments. From thefe fcriptures being pub- liih'd in a language moft commonly fpokoi^ and generally read and underflood ; and being difper- led into various nations, and foon tra?ijlated into many different tongues -, we conclude, that if thefe had been loji (any of them) in one place, they would be preferved in other places ; or if they had been maimed and corrupted by one fet pf men, others were ftill able to re<5tify thofe errors. And we have the more certainty in thefe conclulions, from the herefies and JeBs that arofe in every age, which made men exceeding lixitch^ fid of each other. And we find both the de- fenders and adverfaries of the Chriifian faith, quoting thefe facred writings in much the fame words, ynfiin Martyrs, dialogue with l'ryph<y the '[feii\ Ihews that the Jews look'd upon thefe books as the ftanding records of Chriftianity : And Orige?is controverfy with Cel/ifs, fliews tiiat ^ the
[ 33 ]
the Heathens allow'd thefe books to contain the common faith of Chriftians. This is aifo con-? firmed by the writings of Ire?7ceiis, I'ertulliany Clemens Alexandrinus^ and others. Orhen gives us a catalogue of the booi^s of the Neiv 'fejlament. And they are fet down by two councils^ viz. Laodicea and Carthage. Some of the books now taken into the canon of the New Teftament be- ing quejiiond, the debates and enquiries upon that occalion, make the fettling of the whole as it now flands the more fatisfacflory and authentick. To all this we add the confirmation of the prin- cipal facfls of the New Teftament from antient authors *, who were contemporary with our Sa- viour, or his apoftles, or liv'd near their time. And finally, the accounts we now have of the 'various readings of antient manufcripts, and of the many printed copies of the Greek Teftament -that are extant -f-, do all of them confirm the prefent canon of fcripture in general, however they differ as to particular texts or pajages.
Thefe are evidences of a quite different na- ture from the pretended authority of the church of Rome, and therefore the infinuation in the Grounds of Catholick doBrine is fallacious, and not worth our farther arguing upon, T^hat we ought to take the meaning and interpretation of fcripture from the church they cajl Catholick, becaufe it is the fame handyro/;? which we received the Bible itfelf This facred book has received no advan- tage, as to its credibility, from its falling into their hands. But much has been done by them
E to
* Sec LarJners Credibility of die Gofpel Hiftory. t Vid. MiUii Grec. Teft. in Diflert. de Lib. N. T. & Cane iiis Cenilitutionc.
[34]
to leflen its cfteem, and to make men call in queftion the truth of it ; and had it not been /;«- praBi cable, they have fhewn fufficient inclination, cither to have altered it to ferve their defigns of power and dominion, or clfe utterly to hdiV&Jup- prejsd it. We may truly fay of the Roman Clergy what our Saviour fays of the Scribes and Pharijees, that they make " tile commandment of God *' of none effed, thro' their traditions." Matt. XV. 6. This brings me to the other part of the fubjed, which it is expe(5ted I fhould enlarge upon.
II. That a church built upon traditions which are befide and againjl fcripture, is a building of men formed to fervc their oivn ends, not thofe of the gofpel.
I have faid traditions befide and agalnjl icrip- ture, to diflinguilh the traditions upon which the power and fuperllitions of the Roman church are built, from thofe traditions that have their foundation in the fcripture, and have therefore been received by the Cbrijlian Catholick church in all ages. The word tradition fignifies only the delroering from one to another. When this is applied to the dodrines, or precepts, and the ordinances of the gofpel^ it is allowed that there are two ^d)ays of delivering them, namely, by /peaking, and by writings and I may add, that fome things are delivered and handed down from one age to another, by certain anions. Now, we do receive and continue in the things delivered to us by preaching, and by "Uiord of
mouthy
[ 35 ]
mouthy and by fuch religious adilom as are to keep up the rememhranci^ of Chrift, and his wor- fliip and kingdom in the world : But we receive them together with the written accounts of them, zx\i^ judge by the fcripture orders concerning them. We try what \sfpoken and do?ie^ by what is writ- teriy and make that the only certain rule both of our faith and actions. Every church thus built upon fcripture traditions^ is in other words built upon the foundation of the apoftles and prophets. But a church built upon unjcriptural traditions, yea, upon anti-jcriptiiral traditions, is a building of men^ raifed by the help, and at the infligation of the God of this worlds a kingdom let up to overthrow the great dejign of the gofpel, and in diredt oppofition to our Saviour's declaration, " That HIS kingdom is not of this world."
They pretend, indeed, that they have fcrip^ ture to enforce their traditions ; and to this end they urge that text I mention'd before : " There- *' fore brethren if and fafl, and hold the tradi- " tions which ye have been taught, whether by " wordy or our epi/ileJ' 2 T^hejj'. ii. 15.
Let us here carefully confider what the apo- ftle enjoinSy and we fliall find that this very text obligeth us to hold fuch traditionSy as arc intire- ly Jiibverjive of all that heap of Popifl:> tradi- tions, which they would have the people to be- lieve are favour'd by this place of fcripture *.
The apoflle there fpeaks of traditions that had
been taught before, and were taught by the fame
jpirit and the fame perfons that endited the icrip-
tures, *' traditions which ye hw^e been taught^
J- E 2 " whether
* Grounds of Catholick Doftrine, p. 1;. Ed. 4,
r36]
" whether by word or our epiftle." But the Pd- pifis apply this to traditions many hundreds of years after the whole canon of fcripture was com- plete.
The apoflle joins ii:ord and letter together, that they might judge of one by the other, and not advance, or receive things inconfjlent. The Fa- fifts would have this to be underftood of tradi- tions that alter the fenfe of fcripture, yea that expreflly contradiB it, as we fliall prove prefent- ly by undeniable and mofl flagrant inftances. The apoflle fpeaks of things firil delivered crally ot by word of mouth, but afterward committed to writing for greater certainty. That this was the end of writing, St. Luke expreflly declares, (Luke i. 4.) when (under the direction of St. Faiilj as Irenceus and Eifebiiis inform us) he ■^^rote his gcjpel.
But Chillingworth quotes a pafTage from cardi- nal Perron^ upon this text of holding traditions^ that fays, JVe rnujl ?iof an/wer that St. V2m\ fpeaks here only of fitch traditions, which, thd not in his epijile to the Theflalonians, yet were afterwards ivritfen, and in other books of fcripture, becaufe it is upon occafion of tradition touching the caufe of the hindrance o^ the coming of Antichrifi, which *iioas never written, that this i?iju?iBion is laid down. To this it is replied, that if the very tradition there referr'd to, and which there was llich a charge to hold, be yet loft, becaufe it was hot written, we have very little reafon to fhew any regard to other oral traditions, to which this charge of the apoftle cannot have a refpecft*.
Wc
* Chill. iVff Church of We DcvmiiratibH IhfaMk.
C 37 ]
We have furely very good reafon to join with that writer againft the Cardinal^ in his ejaculatory thankfgiving on thisoccafion:' BlefTed therefore be
* the goodnefs of God, who feeing that what was
* not written was in fuch danger to be loji, took
* order that what was Jteceffary fhould be written . Dr. Whitby hath juflly obferved, that this is
not only a reafon why the church of Rome^ or even the Church Catholick fhould be efleemed no lure preferver of oral traditions \ but it is a very good argument againfl all pretenfions of that kind. There is one thing that makes it very plain to me, that St. Faiil fpcaks of traditions firft given by word of mouthy and afterwards in writing', which is this, becaufe in the 5th verfe of that very chapter, where he bids the T^hejfalo* nians hold the traditions they had been taught, he fays exprefly, that what he was now ad:ually writings he had /'(?/^ them before. " Remember *' ye not, that when I was yet with you I told " you thefe things". And in the 14th verfe he tefers to what they were called to by the gojpel; which he fpeaks of as having others joined with him in the delivery of it, our go/pel. Having thus TOLD you things firft, and written them to you afterward, we therefore add. Brethren ftand faft, and hold the traditions which ye have been taught, whether by word or our epijlle.
This text therefore obligeth us to maintain and abide by the traditions which were received from the apojiles themjehes, which after they were given orally, were further given in writing -, and we are required to ftand faft in thefe evidences for in that tradition) whereby we receive the apoftolical
writings
[38]
writings as the word of God : And if we do this, then we are obhged by thefe traditions^ to rejed: all other traditions that pre fume to be of equal authority ; and much more are we required to fly from thofe that are contrary hereto, where- cvcr they are found. Our re?iouncing the com- munion, and protejiing againft the errors of the church of Rome^ is therefore made a duty, an indijpenfabk duty^ by this place of fcripture, which they very imperioufly, but yet very ftu- pidly alledge, for the necellity of receiving their number lefs traditions. For if it be our duty to JlafiJfaji in the things delivered by the apojUes^ and to bold to their Epijlles, then it is our duty to rejed: things that are evidently contrary to their epiftles, and to do<ll:rines and precepts fet down in their writi?jgs.
In like manner, the other texts which they quote upon this occafion, do fix us down to the things delivered by the apofiks^ againft all the demands of them that make their ecclefia/lical traditions necefTaiy to our being members of the church of Chrift. I need only to read them to you as they ftand in ihtJcriptureSy with the alte- rations made by thei?(?w^«///japplicationof them, and as wife men leave you to judge which ought to be regarded. St. Paul Hiys to the Corinthians, " I praife you brethren that you remember me *' in all things, and keep the ordinances [ or tra- *' ditions] as I delivered them to you", i Cor. xi. 2. According to the Ronianifis, inftead of remembring or reverencing the apoftle, the re- verence muft be paid to the authority of the church ; and inftead of keeping the traditions as
the
[ 39 ]
the apojile himfelf delivered them, ( who faj^s " what he received of the Lord, that alfo he " delivered unto them") they mufi: be kept as the Ro?nifi church reprefeftts them, with all that Ihe hath added to them.
Again, St. Paul fays, " We command you " brethren in the name of our Lord Jefus Chrift, " that ye withdraw yourfelves from every brother " that walketh diforderly, ( and by a parity of reafon from every church that walketh diforderly) " and not after the tradition which he received of " us". This us the Romanifis apply to their church, pretending to apoftolical traditions, not received from the apojiles, but from Councils and Popes feveral hundred years after the canon of fcripture was fettled. And therefore if that church walk not after the tradition of the apoflles^ that text is an exprefs command to withdraw from them, 2 TheJ\\\\. 6. Th^apojlle fays, "- hold fait *' the form of found words which thou haft heard " of ME, in faith and love which is in Clirilt " Jeilis", 2 T/;«. i. 13. The Komanifts would have this to be underllood of all the traditionary articles of faith in their church, which are to be held without lonje or mercy to thofe that differ from them. 'Tifnotby is dired:ed to " commit the " things he had heard of the apoftle, to faithful *^ men, who fliould be able to teach others alfo", 2 Tim. ii. 2. Thefe things the Rojnanijls pretend are committed to them only. If it were fo, the greater is their iniquity, who have been abun- dantly prov'd the molt imfaitkful men in the world, in their with-holding what is truly apolto- lical i and at the fame time delivering things for
apoltolical,
[ 4° ]
apoftolical, which are not fo, but arc moil di- red:ly oppofite to the fcriptures.
We do not fay this, without being able to pro- duce many inftances of the truth of what we affert. This hath been fully proved in the dif- courfes foregoing ; and the fubjecfl has been written upon very largely by many learned men. I fhall only put you in mind of a few pafTages under thefe four heads.
1. Of traditions which they rejeB, though plainly apoftolical.
2. Of fome traditions which they fay are apo- ftolical, though they are Jiot to be met with in any writings of the apoflles, nor for fcveral ages fuc- eeeding.
3. Of fome traditions that are direBh contrary to the fcriptures, and to the declared fenie of the whole Chriftian church for many ages.
4. Of fome traditions which have their inftitu- tion wholly from the churchy and are therefore called ecclefmflical-y in which they contradict them^
Jelves, as well as th^tjcripturcs.
I. For a fpecimen of traditions which they rejed; though plainly and undeniably apojiolical, 1 need only to refer you to the main fubjed:s of this and the three foregoing difcourfcs. In which we have proved, " That Jesus Christ is the only " head of the church, according to the fcriptures". And " That he and his apoflles exprefly require " all men to fearch the fcriptures". And "That " every man is required to judge for himfelf in " things necejjdry to falvation, as in the fight of " God". And " That the fcriptures are fuffi.- " cie?ttly plain J and cafy to be underftood fo far
*' as
[ 41 ]
" as is necefHiry to £ilvation, by every honefl: di- " ligent mind". And '^ That they are able to " make tlie man of God perfed; through faith in " Chrifl".*
In oppofltion to thefe undoubted apojiolical traditions, you have heard of the arts and preten- lions by which the Ro?na?tiJis reje6l them. But I may add, when they v^ould thus fet afide the written v^ord of God itfelf, with the head of the corner 5 who can wonder at their fetting afide other things that are exprefly dehvered to us in thele fcriptures .? They make one of the coimnand- me?its of none effed:, by their image worfliip. They make the exprefs words of Chrift in the facrament, [ dritik ye all of it ] of none eifecl, by refufing the cup. They make faith in God, or divine faith of none effed:, by fetting up a human ifnplicit faith in the flead of it* And tliey make the dodrine of repej^tance of none eifed, by their confelTions and penances and ab- folutions, inftead of real amendment ■■, as you. will hear in fubfcquent difcourfes.
2. For a fpecimen of traditions which they fay are apojiolical, though they are neither to be m.et with mfcripturc, nor in any writings in the firfi ages of Chriflianity, take thefe inftances follow- ing.
They have added to the canonical books cf fcripture, thofe of the Apocrypha, which are fo called becaule written zix&r prophefy and divi?2e in- fpiration ceafed. As thefe books were not recci-
* There are feveral quotations from ancient writers tliar- deferve to be confuhed, with refererxe to thefe things, at the end of arch- bilhop Tillutjun: RvJe of faith,
F ved
1^ "l-^ 3
ved amongft thofe 0?'acks of God which were connmttcd to the yewijh church, Rem. iii. 2. fo neither were they admitted by the Chrijiian church. For the Council * of Laodicea in the fourth century fet down a catalogue of the cano- nical books of fcripture, in a different manner from what is done by the Kotnanijh. The Coun- cil of T'rent exprelly mentions T'obit^ Judith^ Wifdom^ EcclefiaJiicuSy Baruch, the two Books 6f Maccabees, and a new part oiEfther and Da- nicl-y and declares concerning thefe whole books^ with all their parts, that whofoever rejefts them as not canonical, is accurfed. -f-
They deliver it alfo as an apoflolical tradition, that the Koman church is the mother and mijlrejs of all other churches ; and that without beliccing the things Jhe declares there is no j ah at ion. || It is obierved that there are above 100 Anathetnas in the Council of T'rent, upon fuch as do not believe points of doctrine there laid down, though we cannot find any of them in fcripture. The offer- ing of x\\Q facrifce of the mafs for fouls in Purga- tory, is a tradition they profefs to have from Chrift and his apoftles J. So alfo are their myftical be- ncdidlions, their i?iceffings, gar?ne?its, chrifhi, wax- lights, and many other things** which have no manner of foundation in any apoflolical writings. And are thefe the faithful ?nen, Chriflians, to whom an implicit faith muff be yielded ? How much better is it to follow that rule of the apojilc, " Prove all things, hold fall that which is good",
1 ncf,
* Can. 6c. Vid. Hieron. in Prol. Proverb.
f Concil. Trid. Sefl". 4. Deer, de Script.
11 Bulla Pii IV. t Concil. Tnd. SefT. 22. c. r,
** Ibid c. 5.
[43 ]
I Thef.w 21. Thus the Fathers of the 4th and 5th centuries, even thofe for whom the Papifts profefs a fpecial veneration, urge Chriftians to
* attend to the fcriptures, looking upon all that ' is difagreeable thereto as adulterate'. There are many palfages in St. Chryfoflorn and St. Aiijiin often referr'd to on this head. St. Bafil^ whofe au- thority is much ufed by the Papijh to enforce oral traditions, yet hath one remarkable pafTage that fliews how he would have them judg'd of.
* It's neceifary for thofe that are young in reli- ' gion to learn the fcriptures, that the mind may
* be well confirmed in piety, and that they may
* not be accuftomed to hurhan traditions'. And St. Cyril of 'Jeriifakm (whofe catechetical dif~ conrfes were publiflied about fixteen years after the Council of T'rent ) fays, ' It behoveth us not ' to deliver the very leaft thing of the holy my-
* lleries of faith, without the holy fcripture.
* That is the fecurity of our faith, not which is
* from our own inventions, but from demon flra-
* tion of the holy fcripture' *. We ihall yet fee fartlicr need for this advice,
3. By giving you a fpecimen of fome traditions that are expreily contrary to fcripture. Bcfidcs what was faid under the lirfh head of apoftolical traditions that are jet ajide, though the fcriptures plainly enjoin them; there are other traditions which the church of Rome makes neceifary, though they are things exprcfiy prohibited in the word of God. Of this kind, is the worlhip- ping of God by images^ in direc^l: contradidion to the y<?<:£?W commandment, and to the guard fct
F 2 upon
* Catechef. q.
[ 44 ]
Upon it by a particular explication at the time when it was given. * Ye Ihall not make ivith * me Gods of filver, &c." Exod. xx. 23. So alfo the worfliip of angels^ and faints, notwith- ilanding an angel's faying upon fuch an occafion " See thou do it not" ; and an apoflle's diflike of the prollration of Cornelius, " Stand up, I my •^ felf alfo am a man": And notwithftanding iiich voluntary humility being condemned in the worJhippi?7g of angels, which is no better than an in- truding into things unjeen, and a being vainly puffed up by 2ifiefl:ly ?}ii?id, Colof ii. 18. The blafphemous adorations of the Virgiji Mary, are a moll ftamefjl contradid:ion to the fcripture rule of worlhip ; and coniidering the flrefs laid upon this in the Roman Church, it deferves to be particularly expofed. But I fhould trefpafs upon your patience, and too much go into the province of another, if I fliould enlarge on this head. I will only beg leave to inftance in one thing more, by which the irhole praBice of godiinefs and virtue is deftroy'd, and that is their tradition about 'works of fupererogation, upon which the practice of their granting indulgences is founded *. This is againft the cxprefs words of our Saviour, ** When ye fliall have done all thefe things which " are commanded you, fiy we are unprofitable " Servants", Luke xvii. 10. And againft the vcrfes before our text, as was fliewn at the begin- ning of this difcourfe; and againft the whole tenor of the gofpel, and the apoftolical writings. And yet this overplus of good works the church of i?i?;;;c pretends to have as 2ifu?2do\: treafurc in
her
* Bellarm. de Ir.du}g. J. 1 . c. 2.
[ 45 ]
her cuftody, according to the 21ft feffion of tlie council oi ^rent "^ i and this treafure is to be dii^ pofed of as their churchyi^a jit -f-. The flcnary indulgences granted upon this pretence, are the more to be abhorr'd by all them that beHeve the apoftk\ that *' no man fliall fee the Lord with- *' out holincfs," becaufe Cardinal Hofius, the Pope's legate at the council ol'lreni, hath taught, '' T^hat the doBrine of their church is the exprels ' word of God, and whatever is taught again fl * the Jbije and confent of the church is the exprels ^ word of the devil\' Theie are things fo fliock- ing, that no man can forbear concluding, this traditiojiary fpirit is that very Ipirit which works in the children of difobedicnce.
But I muft haiten, in the lafi place, to fay fometlung briefly on thofe traditions which have their inflitution wholly from the churchy and are therefore called ecclcfajlical ; in which they are as notorious for ccntradi(fting themfhes, as for their contradi(fi:ions to fcripture.
Some of their writers acknowledge, that the dod:rines of tranfiihjlantiation, and of the fccen facraf?2e?itSj and of Purgatory, and the like, arc not in fcripture ; but others earneflly contend that they are to be proved from thence. And in their explications of thefe points, as well as in their ways of arguiiig about them, they have uttered the mofl inconliftent things : Not only contra- di(5ling one another, but the fame writer contra- dialing himfelf, and upon the whole deflroying the credit of the very things they would enforce
by
* Can. 9. t Bcllarm. de Indul. I. i. c, 3. + Dr
expreflb Dei vcrbo, p. 642, 643.
[ 46 ]
by the mofl fliameful affronts offered to common fenfe and reafon. The difcourfes you are to ex- ped: on thefe heads, as well as upon Auricular CG?ifeJ/ion, Fe7iances, &c. will dcubtlefs give you proof's enow of their abfurdity and ijicoji/ijience with themfelves.
I fhall only inflance in what relates to the two main parts of the foregoing difcourfes that is, in what they deliver concerning the uje of the fcripture, and concerning oral tradition being a rule of faith. When we compare their former accounts of thefe things, vv'ith the prcfent efta- bhfhment and decrees of their church, we fhall find them as diredily oppofite as words can de- fcribe. It has been proved (in former writings againfl Popery) from num^erous and undoubted teflimonies, that Catholick tradition for fifteen hundred years allow'd the perfection and plain- nefs of fcripture as a 7'ide of faith and manners. It fliall fuffice at prefent to produce three wit- neffes for the proof of this, as low as the century preceding that of the council of Trent.
The firil is that of Thomas V/alden^ who was Co?ifc[lbr * to king Henry V. He was one of the llrenuous oppofers oilVickliff^ whofe books were condemned at Oxford -y at which time the hoU lards (as all Protellants were then called by way of reproach) were ufed with great feverity at the instigation of the Popijh Bifliops ; fo our E?iglijl:> hiftory informs us. Yet in this jundurc, and with all the power that Popery then had, Walden utterly difclaims any fuch thought, as that of an ("quality htiwcQn Jcripture ^nd tradition, and he
particularly
* fritaen.'m de Scrip. Illuftr. &c.
[ 47 ] particularly infifls on the dillance that ought to be kept betwixt the canonical writings, and ec^ clejiajlical authority *.
Thtfecond witnefs for the fcripture, about the fiime time, is that of John Gerjbn, who was de- clared by Cardinal Zabarella, in the council of Conjiance^ to be the greatefl divine of his time. He fays, ' T^kat if a ma?i he nrell skill' d in fcrip^
* tiire^ his dod:rine deferves more to be I'egarded ' than the Pope's declaration.' Yea, he adds farther, ' l^hat if in a general council he find
* the majority incline to that part "which is co7i-
* trary to fcripture^ he is bound to oppofe it : And
* he inftanceth in Hilary -, (hewing that fince
* the canon of fcripture received by the churchy
* no authority of the church is to be equalled to it-fj . The third witnefs is Cajetan, who was counted the oracle of his day, as Dr. Stillingjleet obfervesr. He fays, that the fcripture gives Juch a perfediion to a man of God^ (and he evidently aflerts the plainnefs as well as perfection of fcripture, becaulc he explains the inan of God to be any one that devoutly ferves him) that he is thereby accompliflS d
for every good work J. Many
* Non quod in auftoritate aequantur, abfit ; (cJ fequantur, non quidem in fubfidium auttoritatis canonica:, fed in admonitionem po- llerorum. Lib. 2. Art. 2. <:. 22.
\ Job. Gerfon. Exam. Do^r. p. 5 40. To which the paflage following may be added, from the fecond fart of his Tryal cf Poflrines. Quoniam fcriptura nobis tiadita eft, tanquam regnla fufficiens & intallibiiis, pro regimine totius eccleiiaftici corporis Sc membrorum, ufque in finem itculi : Eft igitur talis ars, talis re- gula vel exemplar, cui fe non conformans alia doftrina, vel abjici- enda eft ut hncrcticalis, aut fulpedta aut impertinens ad religionem prorfus eft habcnda.
\ Ecce quo tendit utilitas divins fcriptura; ad perfc»n.iorem ho- minis Dei, {lioc eft qui totum feipfum Deo dat) perfeftionem, in- quam, talem ut fit perfeftus ad omne bonum exereendum. 1% Et. z. ad Tim. iii. 16,
; +« ]
Many other tcftimonies of this kind might be produced, in the dole of the 15th century. But from that time the Romanijls determin'd to go another way to work. Infomuch that they were carried to oppofe and cotidcmn all thofe former Catholick traditions. They refolvcd with Cardinal *l:urrecremata to found Catholick verities for the future on unwritten tradition, as well as on jcrip- tiire. And Cardinal CuJ'a fet up the notion of a 7'unning J'cnfe of fcripture, which mi;^ht be fuited to the various occafwm of the church, and adapted to every new rite-j-. Agreeably hereto. Pope Leo X. condemns Martin Lutljer for denying the power of the church to make ??f'ze' articles of faith. In that Pope's Bull againft Luther^ known by the title of Exurge Domine, the 2 2d proportion condemned is fet down thus : " That it is not " in the power of the Church or Pope to appoint " new articles of faith.
The errors and corruptions then complained of, not being poinble to be defended by Jcrip^ turCy and yet not being thought requifite to give them up, feveral attempts were made to fet tra- ditions on an equal foot with the fcripture. They muft no longer iland in the place where Gerfony and others of their own writers before had placed them, that is, in the fccond degree of the truths of faith, which was the general opinion of the council of Confiajice ; but all manner of attempts were ufed, to raife the credit of tradition to the utmoft height, as the only feciire way. So that they got it infcrted as one of the ca?2ons of a pro^
vincial
-f- Scrlpturrts cflc .id tempus ad.iptatas <5c varic intelledas, ita ut unu tcinpo'-c fccundiim currentcm i:tuvcrl"alcm rituin cxponcrentur, mutato rita itcrum fcntcntia iniuarctur. Cu/. ad Bohcm. Ep. ii.
[ 49 ]
1?/;^^^/ council, in 1527, 1 hat to receive nothing but what is deduced Jrom Jcripture^ ii a pernio cious error *.
Upon authority of no longer ftanding than this, the council of Trent was brought to efta- blifli it as a necefTary part of the conftitution of the Roman church, " That their traditions (hould " be received as of equal authority with the " fcriptures themfelves." Of which we fpoke in the former part of this difcourfe.
Thus we iee, that tradition contradicts tradi- tion, and the Papifts now become as inconfiflent with themjehes as with the fcriptures.
Alike contradictory to all their own former traditions, was their taking the apocryphal books into the canon of fcripture, as many of their moft learned men fliew'd in the council of Trent it- ielf. But I iliould quite tire you, if I fhould fhew the oppofition there was in the debates on this head. I will only add this fliort account of it from F. Paul's Hiftory, who informs us, That they could by no means agree about making the ca- talogue of the divine books ; and they had Jo much trouble about some vakts of the Apocrypha, (not being able to produce any tradition for them) that one while it was propojed to dijlinguijh the catalogue into books of different clafes, or elje 7iot defcend to particular books at all \ and another while to ?nake only one catalogue, and fet down all the books as o/' equal authority '\. Here again, tradition (par-
* Council of Se/iSy in France, Can. 53.
f This is a fhort account of what is more at large in F. Paul's Hitlory, tranflatt'd by Btent, in" 1726, /. 144, 145.
G ticularly
[ 5° ]
ticularly as to Baruch) quite failed ; and num- bers carried it for the apocryphal books, as they now Hand in the decree to which we referr'd before.
Upon this principle, every new council begins a new Jet of traditions; and by thus contradidl- ing and leaving the Jcripturc^ men of learning are led into endlefs mazes, and the moft dilhoneft arts ; and the poor Laity in common life are fub- jeft to perpetual tyranny^ and to have new yokes of bondage put upon them in every age.
May we not therefore fay of thofe that return to Popery^ as the apoftle fays of the foolifli Ga- latians^ " Who hath bewitched them, that they
" fhould not obey the truth ? To fuffer fo
" many, or fo great things in vain, (as we have " fufFer'd formerly in thefe nations) if it be yet " in vain." But we hope better things of you, and things that accompany falvation in the com- pleateft fenfe, though we thus fpeak.
Upon what has been faid, I hope the follow- ing advices will be acceptable, which with a very brief mention of them, 1 fhall leave with you.
When you are fpeaking with tendernefs and charity of the multitude oi poor fouls that are un- der the Roman yoke, and hoping that many of them may be faved, let that very compaffion ex- -cite your deteflation of Popery, that hath io fadly abufcd and cfi/la'vcd humble and honeft minds. And do not flatter any of that church, by allowing tJiat falvation is to be had any fur- ther.
f 5^ ]
ther, than as they believe and obey the fcrlp- tures.
Take care, if ever you fall into converfation with them upon the head of traditions^ that you watch againfl their fubtilty, in quoting places of fcripture which fpeak of traditions before the canon of Icripture was compleated ; and in quo- ting the Fathers for the tradition of fcripture it- felf, or of things declared and proved from thence; and then applying thefe things to enforce their ecclejiajlical demands and decifions.
Be fure to read the fcriptures till you are ready in them ; and engage thofe about you, and al] that are under your care to do fo ; or elle the free ufe of your Bible, in a language that you underiland, is a privilege and bleiTing that will rife up in judgment againfl you.
Watch againfl infidelity and immorality^ and every thing that would difgrace the fcripture, con- lidering how great advantage is given to the prac- tices of the Romanifis, by departing from the fcripture, either as a rule of faith, or manners.
And filially, let the fcripture be made the great bond of peace and imion amongfl all Proteflants, In things exprefily declared, and neceffary to lal- vation, let us firmly and unanimoufly abide; in things deduced from fcripture by fair and jufl con- fequences, let us leave every one io judge as ac- countable to God, and to his own confcience : And in things difpiitable, and difficult to be un- derflood, let us proceed with care, comparing fpiritual things with fpiritual ; and maintain cha^
G 2 rityt
[ 52 ]
rity^ allowing for different fentiments and opi-
rjions.
Here I had clofed, had I not thought it would be of fpecial fervice in fuch an audience as this, to recite one pafFage from a well-known writer intire^ which is often quoted by piece- meal : I mean that immortal paragraph which we have in Chilli ngworth'^ Proof that Prote- Jiajits are no Hereticks. Which whoever hears^ or reads, as the language of one converted from Popery by ih^Jhidy of the fcriptures^ cannot help being greatly moved with it, let him hear or read it ever fo often. AddrefTing to a writer of the Ro?nan churchy he thus fummarily pleads the Protejlant caufe.
' Know then, Sir, that when I fay the religion
* of Protejlant 5 \% in prudence to be preferr'd be-
* fore yours ; as on the one fide I do not un- ' derftand by your religion the dodirine of Bellar^
* w/;?^or£^rcwV/i, or any other private men amongfl
* you, nor thedodrine of thcSorbone or of the y^- ' JicitSy or of the Dominicans, or of any other par-
* ticular company among you j but that wherein
* you all agree, or profefs to agree, the doBrine of
* the council of I'rent : So accordingly on the other
* fide, by the religion of Protejlants, I do not ' underftand the dodrine of Luther, or Calvin, ' ov MelanBhon, nor the confefTion oi Augujla,
* or Geneva, nor the Catechifm of Heidelberg,
* nor the articles of the church of England, no,
* nor the harmony of Proteflant confeffions j
* but that wherein they all agree, and which
* they
. t 53 ]
^ they all fubfcribe with a greater harmony, as a perfeB rule of their faith and a<Stions, that is the Bible.
' The Bible, I fay the Bible only, is the religion of Proteftants, whatfoever elfe they believe befides it : And the plain, irrefragable, and indubitable confequences of it, well may they hold as matter of opinion j but as mat- ter of faith and religion, neither can they with coherence to their own grounds believe it them- felves, nor require the belief of it of others, without moft high and fchifmatical prefumpti- on. I for my part, after a long, and { as I verily believe and hope ) impartial iearch of the true way to eternal happinefs, do profefs plainly that I cannot find any reft for the fole of my foot, but upon this rock only.
* I fee plainly, and with mine own eyes, that there are Pope's againft Pope's, Councils againft Councils, fome Fathers againft others, the fame Fathers againft themfelves, a confent of Fathers of one age againft a confent of Fathers of another age, the Church of one age againft the Church of another age : Traditive inter- pretations of fcripture are pretended, but there are few or none to be found : No tradition but only of fcripture, can derive itfelf from the fountain, but may be plainly proved to be brought in, in fuch an age after Chrift, or that fuch an age it was not in. In a word, there is no fufficient certainty but of fcripture only, for any confidering man to build upon. This therefore, and this only I have reafon to believe ; This I will profefs, accord- ing
[ 54 ]
' ing to this I will live, and for this if therd
* beoccalion I will not only willingly, but even
* gladly, lofe my life, though I fliould be forry ' that Chrijiians fhould take it from me.
< Propofe me any thing out of this book, and
< require whether I believe or no, and feem it
< never fo incomprehenfible to human reafon, ' I will fubfcribe it with hand and heart, as
< knowing no demonftration can be ftronger than « this, " God hath faid fo, therefore is it true".
* In other things, I will take no man's liberty of
* judging from him; neither Ihall any man take « mine from me. I will think no man the vi^orfe
* man^ nor the worfe Chrijlian^ I will love no « man the lefs for differing in opinion from me. « And what meafure I mete to others, I exped: « from them again. I am fully affured that God
* docs not, and therefore men ought not to re-
< quire any more of any man than this, " To " believe the fcripture to be God's word, to en- *' dcavour to find the true fenfe of it, and to live •' according to it".
May this be our happinefs through Jefus Chrlffc our Lord, to whom be glory now and ever. Amen.
FINIS.
Jufi Fublificd,
I.pOPERY the Great Corruption of Chrlftianity. -*- A Sermon preached at Salters-Hall^ January 9, 1734-5. By J o H N Barker. The Third Edition. Price 4 d.
II. The Notes of the Church confidered : In a Sermon on I Tim. iii. 14, 15. preached at Saltcrs-Hall, "Jan. 16, 1734-5. By Samuel Chandler. The Third Edition- Ill. The Supremacy of St. Peter and the BiOiops of ILo7ne his Succeflbrs : Confider'd in a Sermon preached at Sal- ter s-Hall^ Jan. 23, 1734-5. By Daniel Neal, M. A. The Third Edition. Price 4 d.
IV. The Church of Rcmc's Claim of Authority and Infallibility examined. In a Sermon preached at Salter s-Hall., Jan. 30, 1734-5. With Additions. By George Smyth, M. A. The Second Edition. Price 6^.
Lately pihliJJjed., Price 2d. or is. 6 d. per Dozen^ The T'-Joentyfijth Edition of
A Proteftant's Refolution : Shewing his Reafons why he will not be a Papift. Digefted into fo plain a Method of Queftion and Anfwer, that an ordinary Capacity may be able to defend the Proteftant Religion againft the moft cunning Jefuit or Popifh Prieft.
In a fcjj Bays ix^ill be PuUiJJoed.,
St. Jatzko : Or a Commentary on a PafTage in the Plea made by the Advocate for the Jesuits at Thorn ; in which mention is made of this Polish Saint. A Tran- flation from the priginal French of Monfieur Beausobre.
Dr. HJ R R I S's
DISCOURSE
CONCERNING
Tranjuhjiantiationj &c.
^^^^m^^^^^mmsss^^
[Price Six-P«nce J
DISCOURSE
CONCERNING
Tranfubftantiation :
i
In which the Words of the hijlitu- tion of the Lord's Supper are par- ticularly conlidered.
Preached at Salters-Hall,
February 13, 1734-5.
By W, HARRIS, D. D.
LONDON:
Printed for R, Ford, at the Angel\ and R. Hett, at the Bible and Crown ; both in the Poultry.
M DCC XXXV.
Luke xxii. 19, 20.
TJ/j" is ?ny body which is given for
you : [which is broken for yoUy
I Cor. xi, 24.] This do i?z re-
membra7ice of me, This cup is
the 7tew teflainent i?i my bloody which is fijed for you.
H E S E words, according to the dod:rine of the Rejh-m- ed Churches^ are to be un- derftood in ?ijigurati've and Ipiritual fenfe, and to mean no more than, This bread fignijies my body, which will fliortly be broken, and this cup my blood, which will fliortly be flied, for the redemption of the world ; and the eating this bread, and drink- ing this cup, are to be a ftanding meijwrial
of
of my death, in the Chriflian church, to the end of the world.
The church of Rojue, on the contrary, pretends, that thefe words mull be under- lliood in a flridl, and literal fenfe, and to fignify,' that the bread and ivi?2e in the Lord's Supper, when thefe words are pro- nounced by a Prielr, with an intention of confecrating them, are immediately changed into the real natural body and blood of Chriil, and become his VQ-Afejlj and blood j and that they ceale to be any longer bread and wine, and have nothing but the ap- pearance, and accidents of them left. 'Tis tluis exprefs'd by the council of'trcnt^ which was their laft general coimcil^ and is the ftandard of rncdern Popery, viz. That by the coiTJecrating of bread and wi?ie "Jefiis Chriji^ I'ery God, and Tcry inan^ is ti'uly, really, and fubf ant i ally C07ttaified imdcr the Jpecies of thofe fenfble ftgns ; that there is q, converfon of the whole Jubjlance of bread, in this holy facrament, into the whole fub/iance of the body of Chriji', and of the whole fub-r jiance of wine into his blood; which converfon is ftly and properly called T'ranfubfantia- tion \ And the council denounces an ana-» the ma again ft all who believe and teach other* wife.
* ConciL Trid. SciT. 13. c. 6,
This
[ 7]
Tliis is further explained in the T^rent Ca^ techifm j That 'tis the true body of Chrift ivhicb was bor?i of the virg 177, a77d is 770W 171 heave77j together with his foul a7id divinity : That 'tis e77tire 177 every part of the breads ciTid every drop of the wine^ and that 770 part cf the fubjia77ce of bread a77d wi}7e re7}7ai7is : That the accide77ts of bread a77d wi7ie^ which do rejnai77y are i7i 770 fubjedl, but exifl by themfelves /Vz a wo77derfiil 777a7777er^ and which is not too ciirioufy to be enquired i77to ^.
This is the point I am to debate at this time; and becaufe thefe words are made the principal fupport of this dodlrine, I fliall confine myfelf to this fingle view of the cafe. What I have to offer againft this interpreta^ tion of the words, 1 fliall reduce to the fol- lowing obfervations.
§. I. There is no ncceffity of underfland^ ing thele words in this fenfe. If indeed they could be underflgod in no other fenfe, and were not capable of any other con- llru(5lion, it were another cafe; but they willealily and fairly admit of another fcnie. I readily acknowledge the known rule of in- terpretation. That the literal fenle of words is not to be forfaken, and a figurative one followed, without neceffity : The natural
* Catech. ad Parochos, P. 2. De Euchar.
and
[8]
and proper fenfc is always to be preferred, where the cafe will admit and allow it ; but then it is as certain a rule, That the li- teral fenfe ought to be forfaken, and a figu- rative fenfe received, where the nature of the fubjed:, the relation to the context^ or any other circumftance of things, evident- ly require and rnake it neceffary.
Now w^hat I obferve here, as the firft and lowefi: exception to this interpretation is. That there is no manner oinecejjity to under- ftand thefe words in a flrid: and literal fenfe, but they jnay fitly be underftood in a figu- rative one; whether they ought to be, or not, mufl be confidered afterward. For the proof of this obfervation, I appeal to the frequent figurative exprefiions of a like kind in our Lord's difcourfes with his dil- ciples, when he is fpeaking of himfelf, and upon all occafions, agreeably to the lan- guage of the Eaftern nations, and of the yewifi church. And the beft way to un- derftand any author's expreffions, is to at- tend to his phrafeology, and ufe of words, in like cafes in other inftances. Thus, for example, when our Lord fays of himfelf, / a}/i the door^ and the true vi?iej and the good Jhepherd ; when he calls his body this tpnpk\ and the church his body ; when he fays, the field is the UDorld\ the tares are the children of the ivicked 07ie y the haj'vrji is the
end
[9]
ejid of the world ; the ?'eapers are the angeh ; and when the apoftle fays, Chriji is our pajjover^ and this rock is Chriji j the mean- ing is not, that thefe are the very things themfelves, but only that they fignify thefe feveral things ^ that there is fome refem- blance and hkenefs between them, and they are proper images andreprefentationsof them. Thefe are confefTed on all hands to be figura- tive exprellions, of an obvious and eafy lig- nification, which were never miftaken by any one, or pretended to be ufed in a lite- ral fenfe. Nothing is more ufual in all lan- guage, and among all nations, than to put the fg?i for the thing fignified by it. So is ivax when it becomes 2ijeal^ and gold and Jilver when coined into ?}io?2ey.
This expreffion therefore, 'T'his is my hody^ may be underftocd in a figurative fenfe, and to mean. This \)tt?Afignifies my body, and is defigned to be a inemorial of it; and no man can pretend to fay. That they cannot be fo underftood, and are not capa- ble of fuch a fignification, or that there is any necejjlty of underftanding them other- wife. And why then Ihould we draw a needlefs difficulty upon the Chriftian doc- trine, and perplex the minds of men, without any manner of neceffity, and when the words can fo eafily be underftood in another fenfe ?
B §.2.
[ 10 ]
§. 2. 'Tis not a convenient, or probable fenfe, /. e. agreeable to the /iibjeB fpoken of, and the occafwn of fpeaking them. 'Tis another rule of interpretation, That words and phrafes muft be iinderftood fuitably to the /ubjeB to which they belong, and the cccajjon of fpeaking them, and according to the genius and cuftoms of the people where they are fpoken. So terms of art are un- derflood agreeably to the feveral arts to which they relate; and the yewSy and all the Eaftern nations were known to delight in parabolical and figurative reprefentations ; and nothing was more frequent, or better underftood among them.
Ifweconfider thefe words in this view, we lliall find the matter ftand thus : Our Lord had been juft celebrating the laft pd/J- over with his difciplcs, a little before his fufferings, which was a folemn feftival ap- pointed by God, in commemoration of the angel's pafilng over the houfes of the I/raelites, when he flew all the firil-born of Egypt 3. It confilled in eating a roafted lamb, with
unleavened bread and bitter herbs. The
eating the pafchal lamb was called the Lords Pajfover +. So the Jewijh church
3 Exod. X.
* The Jews called the Paflbver the body of the pafchal lamb. Buxts Vind. co'it. Cop. p. 14.
always
[ " ]
always underftood it, from the firft inili- tution of it to this day. The apoftles, who were all yews by birth and religion, well underftood the nature of their own Pafl- over, as they had been accuftonied all along to fuch ways of reprefentation in our Lord's difcourles.
Now when the Paflbver was finiflied, our Lord took fome of the bread which remain- ed of the pafchal fupper, and broke it, and faid, 'This is my body, and fome of the wine, and poured it forth, and faid, This cup is the ?iew tejiamejit in my blood: i. e. I appoint this fupper to be a perpetual me- morial of my fuffering and death which are now approaching j as the eating the pafchal lamb was of the angel's paiTing over the houfes of the Ijraelites, I appeal to any ingenuous and impartial mind, whether this is not the natural fenfe of the exprelTions and much the more probable and likely fenfe j more agreeable to the fubjed and occafion of them, and which makes the whole tranf- adiion uniform, and all of a piece: And whether it is not very unnatural and dif- agreeable, to fuppofe our Lord immediately after the obfervation of the PaiTover, which was fo well underftood by the difciples, to infiitute another ordinance inftead of it, with fo ftrange a meaning as was never heard of before, and entirely different from the B 2 occafion
■ [ 12 ]
occafion of it, and without the left hint, or intimation of fo extraordinary a thing. Can one think it likely that it fhould never be made a qucflion by the fcrupu- lous difciples ; nor more objected afterwards to the Chriftians by the Pagan writers, 5 who were full of queflions and cavils, upon other matters, where there was lefs occa- fion given.
Belides, the nature of a facrament re- quires this, which is allowed to be, a vifible fenfible fign of -Sifpirif-ual bleffing and bene- fit. There is alv/ays fomething fenfible, to reprefent fomething fpiritual ; fb nioater in baptifm, fignifies the ^-ajlmig a-way our Jim^ ^ and the arifwer of a good conjcience to- ward God : 7 And bread and wine in the Lord's Supper fignify the body and blood oi Chrifl, which was broken and ihed for us, and the blejjmgs we obtain by his death. Whereas upon this fuppofition, there is no vifible fign of the thing, but the very thing itfelf J and becaufe nothing can be a fign of itfelf, this deflroys the definition and alters the nature of a facrament.
Upon thcfe accounts we conclude it more agreeable to the fubjed:, the occafion,
* When any thing of this kind is mentioned in the Chrillian Apologljl s , 'tis conltantly denied of thcmfelves, and Jlrongly r(?torted upon their adverfaries.
* Arts xxii. 6. ' 1 Peter iii. 21.
and
[ 13 3
and all the circumftances of it, to iinder- lland thefe words in a figurative, and not in a literal fenfe.
§. 3. 'Tis not a c^;2/^d';z/^ fenfe, or fuitable to the other exprelfions which are here ufed concerning it. If this expreflion was defigned to be underftood in a literal fenfe, then according to all the rules of reafon- able confl:rud:ion, fo mufl the other ex- prefTions too which belong to the fame matter, and were fpoken at the fame time j efpecially if any of them are exa(£tly parallel to this. It would be very unreafonable to pick out a fingle fentence in the fame dif- courfe, and underfland it in a flrid: and literal fenfe, when the other expreflions round about it, are plainly figurative and allufive, or require it to be fo underflood j and fo we find it always was in our Lord's parabolical difcourfes where the figure is continued quite thro', and appears in every part.
If we confider the matter in this light, we fhall find that neither thefe words, nor the other exprefhons here ufed, can be underftood in any confiftency with them- felves, without a figure. If the demonftra- tive this ^ refers to the bread fpoken of
in
' Tho' Htv does not agree with etpr^, yet it will \\itli {he whole fentcnge, this bread, taken, broken ayff blejjed ;
of
[ 1+ J
in the foregoing verfe, and there is no other antecedent to which it can refer ; then this bread which he took, and blelTed, and brake, is my bod\\ in the rigour of the letter, will lignify, that it was both breads and his bod)\ at the fame time ; or that the bread was the fubftance of Chrift's body, and not changed into it; which is a flagrant inconfiftency, for they are not only di- itind:, but quite different things : And when thefe words, this is m y body, are pro- nounced by a prieft, it will neceflarily fignify the change to be made, into the body of the /r/V/?, and not of Chri/i ; un- iefs you allow a figure, and fuppofe him to fpeak in the perfon of Chrifl. Our Lord fays, 'H'his is iJiy body which /.y broken for you ^ when it was not yet broken j but only in the figure and reprefentation of it.
Again, he fays, — this do in remembrance of me, ^c, r I^jyv oirxixvmvy as a memorial of me. q. d. As often as you eat this bread, and drink this cup, think of me who died for you : Don't forget me when I am go?2e
of which conftruftion there are many inftanccs in the LXX, ^nd in the new teftament. Eph. ii. 8. I'e are ja^ved by grace, thro" faith, and that ?iot of your fel-ves, x^ t^tt, // /> the gft of God. TuTo cannot agree either with ;^e-jf or OT<ns but it refers to the whole fentence, q. d. This ap- pointment ami conflitution, that we are fanned by grace thro^ faith, is a free favour and vouchlafcment of God.
to
[ ^5 ]
to the Father^ and you fi all fee me no more : Keep up the remembrance of your abfent friend and benefactor by this token of love and refped: j as the pafchal lamb was a perpetual memorial of the Ifraelites de- liverance and prefervation in Egypt. This is certainly the obvious meaning of the words. But if the natural body and blood of Chrift be really prefent in the facra- ment, how is it then a memorial of him ? Do we properly remember one who is prefent with us ? Does not a memorial fct up, or obferved in remembrance of any perfon or ad:ion, iiippofe that pcrfon to be abfent, and that fa6t to be pafled ? With what propriety can it be faid. Take my body in remembrance of my body : Take my felf for a token to remember me by ? 9 May we not with as good i^\\{<:, talk oi feeing an abfent friend, as refnem- bri7ig one who is prefent ? No, he is not now bodily prefent with us, but at a di- flance from us : So our Lord told the dif- ciples, Me you have not always ; ^ and the Apoflle fays, 'Tho we have known Chrijt after the fefiy yet hejiceforth know we him no more.^ This is to fupply the place of his prefence, and to be in fome fort inflead
9 Nemo recordatur nifi quod in praefentia non eft pofitum. Aug. in Pfal. xxxvii.
* Matth. xxvi. ii. ^ z Cor. v, i6.
of
[i6]
of it. So that this fuppofition would alter the great dejign of the facrament, as the former did the nature of it ; for it would make it converling with Chrift prefent, and not a memorial of him abfent. 'Tis in this fenfe the apoftle fays, Te JJoew forth the Lords death till he come ^ y{g.mxj'^\iXXiTcy> de- clare it to others, and make an open pro- feffion of it, as the Ifraelites were required to Jhew to their children what the Lord had done for them*
Belides, our Lord fays as exprellly, This cup is the new tejlament in my bloody as, Uhis is f?iy body ; and according to all the reafon and rules of interpretation, we mull be obliged to underftand this exprefllon in a literal fenfe tqo. And then if there is any real and fubftantial change, it muft be of the cup^ and not of the njDiiu\ for he fays, l^his cup is the ?2ew tejiajnent. Well, 'This cup J i. e. the wine in this cup, which is itfelf a figure, is the new tejlament^ that is, not only procures, and confirms it to us, or fignifies and reprefents it, but literally, this cup I s the new tefiament ; which is language fo flrange and uncouth, that I know not whether any Papifl: will pretend to own it : But the reafon however is com- mon to both, and if one part of the k\\-
J J Cor. xi. 26. * Exod. xiii. 8.
tencc
C 17 ]
tence muft be underftood in a ftrid: llteml fenfe, the other, which is exacftly parallel^ muil: be underftood fo too ; and they muft neceftarily either both be true, or both be falfe, unlefs a reafon of the diftind:ion can be aftigned, and the difference between them pointed out.
'Tis further confiderable to this piirpole^ That our Lord himfcif expreflly calls it, after the inftitution and celebration of it, the fruit of the vine.^ And the apoftle fpeaks of it in ilich a manner, as plainly (hews he had no fuch appreheniion of the matter j for he calls it bread three feveral times, in the verfcs immediately following the inftitution, as if he would purpofely guard againft fuch a conceit ; As oft as yc eat this bread y and drink this cup j and IVhcJosiier eateth this breads and drinhth this cup ; and,; So let him eat this bread and dri?ik this cup ; 'T afTov TcJTx;, aud n^ ocfTyy this bread re- maining bread, not this body, where there is no bread remaining. And the apoftle fometimes reprefents the whole a<flion, by the b?'eaki7ig of' bread.'^ • This makes all the expreftions agreeable to the fubje^t, and confiftent with them- felves, and renders it together a regular and beautiful reprefentation of the matter. J. add further,
* Matt. xxvi. 29. ' Adls^ir. 42. xx. 7.
c §.4.
[ i8 ]
<^. 4. That this fenfe of the words 13 not n-q/omi/j/t', or agreeable to the prin- ciples of human nature. As we confift of a confcious principle, and a material body, io the only powers by which we attain all our knowledge, are our reafon, and our jenjes ; and we have no other by which to raiie ideas^ or pafs a judgment on any thing. We juftly conclude, that God will deal with us, in all his tranfadions, fuitably to the nature he has given us, and not con- trary to it. Whatfoever therefore is con- trary to the reafon of our minds, and the fenfes of our body, in the due exercife of them, and upon their proper objedls, is juflly accounted ah fur d.
Now this is the cafe here ; for all the reafon of our minds informs us, from all the circumftances of things, that this is fny bod)\ can only mean, Tiiis bread broken fignijies my body which is fliortly to be b.oken for you 5 and not, this is my real natural body. 'Tis plain the difciples could not fo underftand him, at the time of the inftitution : for his natural body was then before them, and was not yet broken. They fiw him whole and entire before their eyes. He took the bread of the paflbver in his hands, wlien he fpake theie words, and when he had bleft it, eat it ; and they could never fuppofe that he took his whole
body
[ 19 ]
body into his own hands, and that he cat himfclf\ which would Oiock all the rea- iow in the world. We can judge of no fenfible objedt whatfoever, but by the efien- tial properties which delcribe its nature, and diflinguilli it from others j nor do we pretend to know the abftracl nature and effence of any thing. Now to fuppofe any objed: to be one thing, while it has only the properties of another, and none of the properties of that thing, is manifeftly contrary to reafon. Indeed no man can pretend that his own reafon would ever have led him to fuch a fenfe of the words, or that it was reafonable fo to underftand them. This is fo evident, that feveral of the greateft men of the church of Romt\ have ingenuouily given up this ground, and refer it wholly to the authority of the church.
It will be faid ; But this is a matter of faith, and not of reafon : 'Tis a myftery to
be believed, and is above reafon. But
there is always a reafon of faith, and a motive of credibility, of any propofition or any fadl. We muft firft underftand what we are to believe, and in what fenfe we are to believe it. 'Tis the office of reafon duly difpofed and inftruded, to help us to under- ftand the objed:s of our faith, fo flir as we ^re concerned to believe them, whatfoever C 2 further
[ 20 ]
further there may be in the things them- ieh'es j or elfe we mufl He open to all the impofture and delufion in the world, and jbe obliged to believe whatlbever any man has the confidence and prefumption to pals upon us as the will of God : And an un- reatbnable faith, or believing without a rea- fon, is a great abfurdity, and could have no virtue, or acceptablenefs in it. We are enquiring v/hat we are to believe, and in what fenfe this expreffion is to be under- llood 5 and that is the province of reafon, and neither again ft it, or above it.
Befides, 'Tis contrary to ouxjenjc, which is the proper judge in matters of lenfe. We plainly diicern that 'tis bread and wine after thefe words are pronounced, as much as before j and not the body and blood of a man : It has not only the (^rx\c figure and appearance, but the fame nature and properties it had before, the fame form, the fame fmell and taft. "Tis feparated indeed to a facred ufe, by virtue of Chrift's ap- pointment, which is the proper conjecration of it J i. e. 'Tis a memorial of his death, and of the new covenant ; and this, I hope, is no conjuration^ as a late writer 5 is pleafed to exprefs it 3 but 'tis neverthe- lefs bread and wine, and equally capable of
' Rights p. IC?.
anfwering
[ 21 ]
anfwering this purpofe, without any fuch change of them, and much more properly too. Here is a concurrence of our fenfes, and of the fenies of all mankind, at all times, and in a proper objedt of fenfc. We fee with our eyes that 'tis bread and wine ; and if they are more eafily millaken, we feel^ and handle it, we Jmell^ and tajl: it. There is no difference poffible to be ob- ferved, by any of our fenfes, with the clofeil infped:ion, and exadefl fcrutiny, be- fore and after the confecration, or between that bread and any other. So that here is not a doubtful and dilputable matter, for which leveral things may be faid on either iide i but there is a plain fenlibley^J? on one lide, and only a confident ajjertion on the other. 'Tis indeed a down-right de- fiance and affront to all the reafon and fenfe of mankind, which yet are the only faculties by which we can judge of any thing.
\i it be faid, That our fenfes often de~ ceive us, as in the apparent dimen lions of the fun, the diflance of the flars, and when a flrait flick appears crooked in the water ; — I anfwer, That is not becaufe our fenfes, efpecially in concurrence with our reafon, are not the proper judges of fcnfible ob- jecfts J but becaufe they are not rightly cir- cumflanced, by reafon of undue dillancc,
or
[ 22 ].
or an unapt medium through which we lee them. Nor do they properly deceive us when a due coniideration is had of all the circum fiances of the cafe. If we cannot iudge by our fenfes of fenfible objeds, in a due lituation and circumftance, then wc mufl- be liable to perpetual deceit by our na- ture and make ; then we cannot be fure of any thing ; that we ourfelves exifl, or that there are fuch words in the Bible, but that we dwell in the midft of enchantt?ie?jts^ and in a mere ideal v/orld, without any real objects about us : Then I cannot be fure that 'tis not midnight darknefs in the glaring light of noon-day, or that in this numerous alfembly I don't ftand here alone, without a fingle perfon prefent with me. This would refled: an infinite dillionour upon the God of nature, the wife Creator of the world, who upon this fuppofition, would have made us the moil awkard and untoward creatures in all tlie world.
Befides that this would deilroy the great proofs of Chrillianity, and all the evidence of miracles, which are nothing elfe but vi- fible fa(ils, and appeals to the fenfes of men ; as when our Lord healed the fick, and raiji'd the dead. The truth of his refurrec- tio?iy upon which fo great a weight is laid, was capable of no higher a proofs and tnere- fore our Lord appeals to the fenfes of the
difciples^
[ 23 ]
difciples, when he appeared to them after his refurrediion; 5 Behold ?riy hands and ?fiv feet J that it is I my felf\ handle me and Jee-, for afpirit hath not flcjh and bones ^ as you fee me have: And when he had thus fpoke'n he Jhewed them his hands and hit feet. He ap- peals to their eyes, and hands, their fight and feeHng. And when Thomas was more Icrupulous and cautious than the reft of the difciples, he offered him, with the greateft condefcenfion, and as the higheft evidence, ^ Reach hither thy finger, and behold 7ny hand-y reach hither thy hand andthrifl it into my fide ^ and be not faithlefs but believing. But how would this have been any ilitisfaftion to their anxious and doubtful minds, if their fio;ht and feeling could have deceived them, or had not been a fufficient proof.
The apoftles made no higher pretenfioa to convince the world of the truth of the fa(5t, than that they wxre 7 eye-iLntnefes of his refurreBion, and his glory -, and could fay, ^ That ivhich nve have feen with our eyes J which we have looked upoji^ and our hands have handled of the word of life — that which we have feen and heard, declare we unto you. I conclude therefore from all diis, that that muft be unreafonable and abfurd which is evidently contrary to the fober rea-
5 Luke xxiv. 39. ^ John xx. 27.
? Afts iii. 15. 2 Pet. I, t6. ^ 1 Epift. John i. i, 2.
fon
[ 24 ] fon and found fenfe of all mankind, and would deftroy the ufe and advantage of both, in every other cafe, as well as in this. But I advance further flill.
§.5. It is an impoffible fenfe, and cannot be true j for it implies a great deal of con - tradicftion in it. This proceeds upon this principle. That whatfoever implies an evi- dent contradi(ftion to the nature and reafon of things, in any fad; or proportion, can- not be true, and is impoffible to be done. No power whatfoever can do that which cannot be done, and which is no object of power. 'Tis a dired; repugnance to all be- ing and all power ; for that which builds up one fide of a contradidion, does necef- farily, at the fime time, deflroy the other. So that 'tis really doing nothing, and pro- ducing no effedt, and there is no need of any power to do nothing, much lefs of di- vine power. When the apoflle fays, That God cannot deny hi?njelf \ and that 'tis im- pojjible for God to lie; the meaning is, That the divine Being, who is infinitely wife and true, as well as Almighty, cannot adl in contradiction to the immutable nature of things, and the infinite perfedion of. his own nature. 9 So to make a triangle a
fquare.
[ 25 ]
fquare, or a fquare a circle ; for that would deilroy the nature of the triangle and circle, and they cannot be both at once, or either have the properties of the other.
Now the do(fl:rine of T'ranfuhfiantiatioji plainly implies a contradit5lion in many un- deniable inflances. For example \ It fup- pofes the bread to be turned into the broken body of Chrifl, when he himfelf was pre- fent with his diiciples, and his body was not yet broken. For if the pronouncing thefe words by a Prieft produces this won- derful effed:, then furely the pronouncing them by Chrift himfelf, muft much more do it, for this was the leading inftance to all the reft. And then here was his natural body entire and whole before their eyes, by which he took the bread, and fpoke thefe words J and the bread turned into his broken body i and fo he had two diftindl bodies at the lame time, quite different from one another, one eyitire^ and the other broken. This ixnplies this evident contradiction, That his body wa5 broken, and not broken at the fame time, his blood {]:ied, and not flied. If there were any change at that time, it muft have been into his ivhole body, and not into his broken body ; but that the fame body fhould be both whole and broken at the fame time, is a dired: inconfiilency, and abfolutelv impoflible.
D Befuies,
[ 26 J
Beiides, it fuppofes his natural body, which is but ont\ to be at the fame time 7nany : 'Tis one body in heaven, and ten thoufand bodies on earth, and the fame body divided and feparated from itfelf, which is a contra- didion in numbers. Yea, 'tis one and the lame body with quite different qualities ; 'tis a glorified body in Heaven, and a broken body on earth j it exifts fpiritually and bodily at the fame time 3 it had a being fe- venteen hundred years ago, and is made a- frefh every day, /. e. it was in being before it began to be, and was in being, and not in being at the fame time.
Further, it fuppofes the fime iiidividual body to be in innumerable places at the fame time. 'Tis in heaven and earth, and in all the parts of the earth, wherever the facrament is adminiflrcd, how remote and diftant foever, at the fime inftant. This is a contradidlion to the nature of body, which is naturally extended and impenetrable, and can occupy but o?ie place at once, and is circumfcribed by it in proportion to its fi- gure and magnitude. When any body is removed out of one place into another, it neceilarily ceafes to be in the former place, and one place mufl be without it, while the other poifelfes it. It being but one thing, it cannot be in both j for then it would be two things, and not one, which is contra- ry
[ 27 ]
s
ry to the fuppofition. 'Tis a contradidion to all our notions of matter, and all our obfervations and experience, for the fame fyftem of matter to be ad:ually in more places than one at the fame time, much more to be in ten thoufand places together.
If it be faid, 'Tis now '\fpiritttal body, and not grofs matter -y I anfwer, It was not 2LjpiritualhuX. a wo;Y<7/ body, when our Lord fpoke thefe words : And if it be now a fpi- ritual body, then how comes it to have fleih and blood ; when jieJJ? and blood cannot in- herit the kingdom of heaven ? However, if it be a tme and proper body, it muft ne- ceffarily partake of the effential properties of body, how much foever it is fpirituali^ed, or elfe it will be no body at all. Not to add, That no finite being whatfoever, whe- ther body J or fpirit^ can be conceived to be in more places than one, at the fame time, tho' fpiritual beings by their natural fine- nefc and agility, can fooner remove from , o;ie place to another, as the angel Gabriel^ whom Da?jiel faw in a vilion at the be- ginning of his prayer, '^ Bei?ig canfed to Jiy Jwiftly, touched him about the time of the evening oblation.
Once more, it fuppofcs accidents to fub- lift without any fubjeB^ to which they be-
* Dam. i.v. z\.
D 2 long.
[ 28 ]
long. They allow there are the accidents of bread remaining j there are the figure, colour, fniell and tafte ; but the fubjiance, it ieems, is quite changed, and become the body of Chrifl. But what are they the accidents of? Not of bread, for there is no bread left. Not of the body of Chrift, for that is a fpiritual body, and cxijis after the manner offpirits, whatever that is. Then they muft fubfiit oi thetnfehes^ and without any fubjed: to which they belong : And then accidents become fubjiajjces^ for 'tis the property of a fubftance to lub/ift of itjelf-, and then the fame individual thing will have two contrary natures, it will be accident and fubftance too. The whole fubje(5l muft be changed, accident and fubftance too, if there be any change at all, for they necef- farily fubfift together, and no accident can remain when the fubjed: of it is gone j as you cannot conceive cxtejifwn without fome- ^thing extended, or confcioiijhefs and thought without a fpirit. This is indeed fuppofing a building without a foundation, and raiiing caftles in the air. This once occafioned a fmart repartee from a Phyjician in France ^ of the Roman communion, who, when preft by an Englijh Minifter - with this difficulty, plcafantly faid in the clofe of the debate,
* The late learned and pious Mr. Jfili Lorimgr.
PS
[ 29 ]
He thought the Fathers of ^rent ought to have been condemned to feed only on acci- de?2ts of bread all their lives, for bringing fo great an incumbrance upon their faith.
If it be faid after all, and as the lalt re- fuge, That it is to be confidered in the na- ture of a miracle^ and as the eifed: of divine power, and is not to be meafured by the ordinary courfe of nature, and maxims of reafon and philofophy ; Why can't he turn bread into a body, as well as water into wine, and multiply 2Lfew loaves to feed a great multitude^ Nothing is impoffible to Omnipotence, and 'tis great prefumption to limit the Holy One ? 3 I anfwer. That this is not a miracle, but a contradiBion : "A " miracle is an extraordinary work of God, " above the ordinary powers of nature, evi- ** dent to fenfe, and defigned for convid:i- " on". So were all the miracles of Mo/es and Chrift. But here is nothing of the nature of a miracle, for there is no evidence to fenfe, or any ground of conviction to tTie mind. 'Tis indeed a flat co?itradi5fion to nature, which is no objeift of power, and impoffible to any pow er, moft of all to the divine Power, which is always founded in the higheft reafon, and governed by the greateft wifdom.
2 Profejfion of Cfftholick Faithf txtrcilitd out of the Council ^Trent, p. ^8,
The
[30]
The difference in the cafes is very evi- dent, for when the water was turned into wine, it ceafed to be water, and loft all the properties of it ; it had no longer the colour and tafte of water, but was fublimated and enriched into wine. The cafe fliould ftand thus to make it parallel, That the water was confidently faid to be turned into wine, and yet had all the properties of water flill, and none of the properties of wine ; and then I doubt it would no more have been thought a miracle, than it would have fa- tisfied the guefts at the feaft. So the loavis were multiplied by the power of Chrift, by the addition of more loaves, and this we can eafily conceive poffible to divine Power. But here bread is fuppofed to be turned into a human body, and into as many bo- dies as there were crumbs in thofe loaves, and yet has nothing but the appearance of bread all the while, and without any form and figure, or any property of a body at all. ■ If none of thefe are contradid:ions, it will not be eafy to fay what is j and if any one contradidiion can be fairly fartened upon it, it cannot be true, and is impojjibk \Q be the fenfe of thefe words, I add further,
§. 6. They were not fo underftood In the fii'Ji ogcs^ and by the car Heft writers of the
Chriftiaii
[ 31 3
Chriftian church. There is fcarce any thing in which the church of Rome puts in a ftronger claim, or makes a louder boaft, than the fenfe of antiquity ^ and the judg- ment of the antient Fathers^ tho' in points peculiar to Popery, and in which they differ from the Proteftants, Icarce amy thing is lefs fair, or more unjuft. Now tho' we acknowledge nothing as an authoritative rule of faith ^ but the holy fcriptures, the great charter of the Chriftian church ; yet it mufl be allowed that the firfl ages and firft writers, efpecially for the firfl three hundred years, had fome opportunities and advantages of knowing the {tn^o. of fcrip- ture, beyond what we have at this dillance of time, efpecially with relation to matters o^faB, and the pra^ice of the church ; and we refufe not their arbitration in the pre- fent cafe.
Tho' it would not be proper in a popular auditory,nor fland with the limits of a finglc difcourfe, to go diftin^lly into this argu- ment now J yet thus much I may fafely ven- ture to undertake, That no chrillian writer, of whom we have any records remaining, for more than five hundred years, ever fpake of Tranfubflantiation, as now under- flood in the church of Rome^ neither ?m»2e nor thi?ig. They give no fuch fenfe of thefe words, but fpeak many things which
are
[32]
are contrary, and inconfiflent with it. 1 confefs they fometimes fpeak of the facra- ment, in their popular difcourfes, with ftrong figures of rhetorick, and high expref- fions of reverence and afFedlion, as they alfo do of baptiifm ; and as devotional writers often do in other fubjeds, as well as this, efpecially where there has been nocontroverfy about them ; but they neverthelefs declare their fenfe of this matter in a great variety of exprefiioiis. Thus ^'Jujiin Martyr^ and - Ire mens in the fecond century ; 3 Tertullian^ ^ Ongef?y and 5 Cyprid7i in the third-y ^ Kiij'e- biiis^ 7 Bajily ^ Ch?-y/b/iome, in the fourth, fpeak of being noimjhed with the food of
' Apol. 2, 98. Tifcpl *J^ iU aJ.UA k:, cy.f)^? kV fJ-iTnCoXt/M ^ifocj «u^. Dial, cum Trypho. Tv-ttQ- riv to Afrv -f
iuM^ mr^i/r.iia -miuv.
* Adv. H-Tref. 1. 4. c. 34. Sed Euchariftia ex duabus rebus conflans, terrena & ca;lefti.
5 Adv. Marcion. 1. i. Quo Ipfum corpus reprxfentat. L. 4. c. 4. Figura corporis mei.
■+ In Matt. XV. -cfei niTnicK ]y <nj(ji.Co\iK^ cmuctrQ- aun-
5 Epift. 63. ad Cecil. Sola' [aqua] Chrilli fanguinem non poteit exprimere. In aqua vidimus populum intelligi, in vino oftendi fanguinem Chrilli.
^ Dem. Evang. 1. 5. c. 10. c/)a oiujlCqKov rk (j^haiQ"
7 Epif, 289. - — c* Tn iKKhtWf- 0 h^dji bhSi^n r
* In Cor. i. Horn. 24. Ti 30 ohv ottpj©- ; azof/^ Xe^f?-
on't^MTTf TTzy^a,, ei»,oi aiuM. iy. Homil. 1 7. in Epift. ad ileb. --- (xxMcr J^ e(,yei(xynsiv iija^'of^tdix, !^fUii.
the
[ 33 ]
the Eiicharifl ; and fay, it con fills of an earthly and heavenly part ; tliat 'tis the image and figure of his body, and ex- prejjes and reprejents it. 9 St. Aufiin^ who lived in the fifth century, and is in great efleem in the church of Rome, calls it a fi.gure and fign of his body and blood ; and fays, his body is i?i heaven, and the iacrament is the refemblance and reprefentation of it. He fays expreflly, That it is 2. figurative Jpeech, and mufl be fpiritually tmderflood. ' T'heodoret fays, He hojioiired the fymboh with the 7iame of his body and blood, not changi?ig Jiatiire, but adding grace to na- ture 5 and that they remain in xh.^\i fortner fubfiancc, figure and appearance ; and may be Jecn and handled as before. ^ Pope Gela-
9 Cont. Adamant, c. 12. Non enim Dominus dubitavit dicere. Hoc eft corpus, cum daret Jig'ium corporis iui. He lays down a rule to dillinguifh the literal ■s^ni. figurative fenfe oi fi:ripture, and afiigns the facramcnt as an inilance of the latter. De doftr. Curift. 1. 3. c. 16. And de \'crb. Apofl. Serm. 2. Si quod in facramento vifibiliter fumicur, in ipfa veritate fpiritualiter manducetur, fpiritualiter Libatur.
(pvaei ri^c<^.^HK.ci>v- Dial. I.
* De duab. naturis in ChririO. Et tamcn ncn eiTcJefmit fubftantia vel natura panis <.^- vini ; Sc ccrte imago 5j iuiii- litudo corporis & fanguinis Chrilli, in aiuone mylleriortir.i celebrantur. So, Sacramcntum memoria;. Aufi. cont. Fault. 1. 20. c. 21. Aliquod pignus derelinquat. Hier. ia i Cor. ii.
Theod. Dial. i. 'Ey'7iJ'7o-'J6 dfra JiJhrcu mi .-rr^/Mt, Kj iv tC'WH o/p8 S\Jhjcu Ti ciu'xa. Cyr. Cateclu Mvil. 4.
E fius,
[ 34 ]
fius^ who lived in the fame century, fays, it ceajh not to be the fubjiance and nature of bread and wine^ but is the image and refembhince oj Chriji's body afid blood. 'Tis often called by later writers, The facra- ment of remembrance^ the pledge of an ab- fent friend j ih.Q. Jymbols^ and antitype of his body.
Tliere is no antient liturgy which con*, tains any prayer to this purpofe at the Euchariji ; that in the 3 Clementine Conjiitu- tio?is, and thofe afcribed to ^ St. Bafil^ and ^Ambro/e, plainly exprefs the contrary. The great Council of Conjlantinople in the eighth century, which condemned the wor- ihip of images, declared, That it was the image of his living body, which was made, after a precious a?id honourable manner ^. And this is acknowledged by fome of their own fchoolmen, of the greateft au- thority and efteem ; as Scotus, Durandus, Ockam, Sec,
On the contrary. It was firfl flarted by a Monk at the beginning of tlie /eventh century ; and was afterwards countenanced
^ Tl^(;ff:^i.pco^ ctt r atom' 'fi-.iov it) ts* rrtriittov tStt. Wc ofllr to tht;c this bread and tliis r.v^. I. 4. c. 12.
tH Xc«c«. Antitypis of his body and blood.
5 L. 4. c. 5. Wiiicli is the ji^ure of the body and bleed of Chilli our Lord.
* Cone, Conftant. Ad. 6.
by
C 35 ]
by the fecond council of Nice^ which firll introduced the worfliip of images, and with a defign to fupport it, in oppofition to the Council of Conjlantinople. It was afterwards brought into the Latin church at the latter end of the ninth century ; 7 but was con- tefted and oppofed for above three hundred years, by many of the moft learned and pious men of thofe times j and was not made an article of faith till the fourth Lateran Council, under Pope Innocent the third, in the twelfth century ; and that in a very imperious and unprecedented man- ner, by the meer authority of the Pope, without the concurrence and confent of the Synod -^ the fime Pope who depofed our King yohn, and firft fet up the Inquifition. It was not properly eflabllilied till the council of T^rent in the fifteenth century. This is the pedigree of this fpurious off- ipring ; thefe the circumftances of it's con- ception and birth. 'Tis fo far then from
7 Pafchajius Rathhartus firft formed it into fjinpe and brought it into the Weftern church, but was vigoroufly op- pofed by Rabanus Maut-us Archbiftiop of Mc7itz, the molt con/iderable man of thofe times, who fays. It was an error tieiv/y broached, and which he oppofed imth all his might. Epift. ad Heribaldum, c. 33. And there was a famous con- teil for a long time by Berengarius, which occafioned the meeting of two fynods, and feveral hearings before the Pope ; and by Bartram and others, afterwards. See a learned and ingenious difcourfe of the late Mr. Thomas Goodivin of Pinner : Tranfubjiantiation a peculiar Doiirine of the Chinch ofKomt, 168S.
' Matt. Paris in ann. 1215.
E 2 being
[ 36 3
being any dodtrine of the antient churchy that 'tis a no'-oel doctrine, of a late date ^9 brought into the church in a corrupt and ignorant age, by an ill man, to ferve a bad purpofe, and in a very extraordinary manner.
§. 7. It naturally leads to great immo- ralities J to idolatry y cruelty ^ and profajie- nefs. 'Tis not a meer abftraft Jpecidation which refls in the mind, but it affedis the praBice. The bread and wine being fup- pofed to be changed into the body and blood of Chrift, is adored with the ^ fupreme wor- fhip 'which is giveii to the true God^ by folemn prayer, the lowefl proftrations, and highefl marks of homage. Now whatever worfliip is due to the body of Chrift to- gether with his foul and Divinity , if it appears from what has been faid, that there is no fuch thing, or any body of Chrift in the facrament at all, but only bread and wine, fet apart in commemoration of it j then it muft be acknowledged, that all this hom.age and devotion is mifplaced, and is woriliipping a meer creature, and without any warrant and appointment, which is the tiue notion of idolatry. And tho' I know 'tis faid, That however in that cafe, 'tis only
9 In fynaxi Tranfubltantiationem fero definivit Ecdefia. Erapn. in i Cor. vii. p. 472. Edit. Bafil. 1535. * Cone. Trid. Scfl". 13. c, c.
Jimpk
E 37 ]
fmple error, and not idolatry, becaufe the homage is defigned to be paid to Chrift, and not to bread and wine -, that then in- deed they are mifialzen, but not idolaters ; yet I think we juftly charge the opinion and praBice with idolatry, for I meddle not with the perj'ons of men j at leaft till they have fairly anfwered our arguments, and fufficiently fapported their own 5 becaufe it has the nature of idolatry in it, and is, worfliipping a creature ; to be fure as much as worfliipping by mill:ake an unco77Jecrated hofi, which fome of their own writers al- low to be fo ; and their intention will not alter the nature of things, whatfoever abate- ment it may be of the crime. Befides that this would juflify the Jewifi and Heathen idolatry, vv'hich is fo feverely condemned in the fcripture ; and is contrary to one great dejjgn of Chriftianity, v/hich was to brinp- men to the worfliip of the true God, and banifli all idolatry out of the world ; to tur7i men from idols to fer've the Having and true God. I am fure fo many things are re- quired, in the qualification and intention of the prieft, and the qualities of the bread, to make the conlecrated hoft a proper ob- jed: of adoration ; that it muft needs, up- on their own principles, be full of hazard and almofl impofiible to be fecure from the danger of it. And that cannot be a Jafe way of religion which is liable to fo great an evil in their daily worfhip. And
[ 38 ]
And certainly 'tis the greateft inflance of inhumanity to eat the flefh and blood of any human perfon, and much more of the Saviour of the world j and efpecially in the cafe of the Virgin Mary^ who if fhe ever communicated, which I fuppofe will not be denied, did eat the flefli and blood of her own child j as Saturn is fabled by the Hea- then poets, to have devoured his own chil- dren : Befides the numberlefs lives which have been facrificed to this idol, and the altars flained with the blood of martyrs. The great fymbol of union and love has been made an engine of hatred and violence, of the moft unchriflian anathema's, and in- human cruelties, in many parts of the world, in former, and later ages.
And 'tis the higheft inflance of prophafia- tion^ to eat the real body of Chrift, his very jlejh and bloody which then muft partly turn into the nourilliment of the body, and part- ly go into the draught ; which is too horrid to bear a thought, or admit an aggravation. I only add,
§. 8. 'Tis an infinite fcandaly efpecially to infidels and unbelievers, and an efFcd:ual prejudice to the propagation and entertain- ment of the gofpel in the world. 'Tis the higheft offence to a great part of the Chri- Jtian world, to fee men worfhip the holt,
and
[ 39 ]
and fall down to a bit of bread. The greateft part of the Greek "" church, the Mofcovites, Armenians^ the Nejloriaiis^ the Maronites^ Efhiopia?is^ and the vaft empire of the AbyJjineSy ^c. and all the Frotefiant churches, which together make a greater body of Chriflians than thofe in the com- munion of the church of Rome, have an irreconcilable prejudice to the dodirine, and can never unite upon this foot. They ought according to the apoflle's rule, upon this account, to remove the offence out of the Way : 5 l^hat no man put a Jtiimbling-block, or occafion of falling in his brother s way : And, * Give none offence, neither to the few nor the Gentile, nor the church of God.
But what is more confiderable, 'tis an infinite prejudice to the unbelieving world, and hinders the progrefs of the gofpel where- ever it comes to be known. The fewifi, the Mahometan, the Pagan world, look upon it as monflirous and ridiculous, for men to make their God, and eat him when they have done. It reflects an infinite difhonour upon the Chriftian dod:rine, and expofes it to fcorn and contempt, s They
* Mr. Claud. Doft. Cathol. de I'Euchar. Smith De ftatu hodierno Ecclefirc Grscx. Ludolph. Hiflor. Ethiop. 1. 3. c. 5. n. 45.
3 Rom. xiv. 13. 4- I Cor. x. 32.
5 Ecquam tarn amentem efle putas, qui illud quo vef- catur, Deum credat efle? Cicer. De natur. Dcor. 1. 3-
can
[ 40 ]
can never bring men to believe Chrijlianit^ to be tiTie, but upon reafons which will prove Tranfubflantiation to be falfe, and there will be jufl: fo much reafon againft the one as there can be for the other. Indeed it deftroys the great evidence upon which it ought to be received, and which was de- figned to convince the v/orld. And tho' their zeal and induftry in propagating the Chriflian religion in heathen countries, may juftly deferve commendation, and in fome refpedls be an example to others ; yet we cannot but deteft the fliamelefs favings, and deceitful fliifts of their Mijjioiiaries^ who conceal and diffemble the matter, and at- tempt to reconcile them by fcandalous com- pliance, and falfe pretences j for the truth of which I appeal to the late condud: of the yefuits in China,
If it be faid. That this is nothing peculiar to their dodlrine, that it gives offence to the world, for fo did the do(5rine of the crcfs at firflj and the preaching of Chrijl crucified y by the apoftles, was ^ T'o the yews ajtum- bling-block^ and to the Greeks foolifmefs : 1 anfwer; It was fo through their own fault-, from the prejudices of their own minds, and the falfe notions they had entertained ; not from the nature of the thing. There
6 I Cor. i.
was
Ui ]
was nothing abllird and unreafonable, biit the greatefl wifdom and kindnefs, in faving the world by the death of Chrift, which the church of Rome acknowledges as well as we : But the cafe is otherwife here ; the matter is infinitely abfurd, and fliocking to all reafonable nature. The offence arifes from the natui^e of the thing, and is a fcan- dal, not only to the unbelieving world, but to far. the greater part of the Chriftian world too.
I (hall deduce this corollary from what has been faid. That the adoration of the hofl ; t\\Q Jacrifice of the Mafs as a propitia- tion for the quick and the dead ; and the communion i?i one kijid^ are utterly ground- lefs, and without foundation ; for as they all go upon the fuppofition of Tranfubftan- tiation, and entirely depend upon it, fo if the foundation is removed, they muft ne- celfarily fall too.
I fhall conclude with this pradlical re- JleSiion upon the whole. What juft matter of ajlonijhment is it, on the one hand, that fo many nations of men, many of whom are of exquifite learning and refined feiife ; iXiany, I doubt not, truly pious and de- vout J fhould ever be brought to agree in {o complicated a?i abfurdit)\ without any neceffity, or probability, againft all rea- fon and poflibility, and to fo great a mif- chief and inconvenience to the Chriftian in- F tereft.
[ 42 ]
tereft, with fo little fhadow. of reafon for it, and ib many fubflantial and undeniable reafons againft it. How unfpeakable are the prejudices of education, the bias of worldly interefl, and the awes of authority and power ! One cannot forbear thinking of thofe awful words of the apoflle ; ^ Becaufe they f^eceived not the love of the truth, that they might be favedy for this caife God fenf them jlrojig dchi/ions to believe a lye. No wonder that men of freer minds, or greater honefty, in Popifli countries, are often tempted, when they apprehend fo great an abllirdity in the Chriftian doctrine, to throw off all belief of the Chriffian revelation, and become fecret Deijis ; which is faid to be the cale efpecially in Italy, from whence this dodirine fprang, and where it is tri- umphant.
And what reafon have we, on the other hand, to be thajikful to God, for the inva- luable bleffing of the Reformatioriy which delivered us from the tyranny and fupcr- ftition of the church of Rome, and reftored in fo great a meafure the rights oi cori/tience^ and purity of the Chriflian worfhip. Wc partake of the ordinances of the gofpel, according to the inftitution of Chriffc, with- out the grofs mixtures of fuperflition and
' z Thefl". ii. io> 1 1.
idolatry.
[ 43 ]
idolatry. May it fpread and prevail, ia God's good time, thro' the whole Cliriflian \vorld, and be carried every where to a clofer conformity to the Chriftian rule ; may we never forfeit fo great a blefTing by our unworthinefs and abufe; but ever enjoy it ourfelves, and tranfmit it down to the lateft pofterity.
F 2
AP P E ?7'
APPENDIX.
^^1 Shall add three hiftorl^ §» c^^ pafTages relating to this *iJ| fubje^t, which I believe wiU Vx^^M be allowed to be very remark-
able.
One is the noble challenge of the excel- lent Bifhop Jewel in a fermon at Paul's- Cro/s, 1560. If any learned man of all our adverfarieSj or if any learned men who are alive ^ be able to bring afiy one Juficient fen-^ tencey out of any one catholick doBor or fa- ther ^ or out of a?iy old general cou?icily or out of the holy fcriptures of God ; or any one example of the primitive churchy where^ by it fiiay be clearly and plainly proved, 'That there was any private mafs in the
whole world at that time, or that the
People were then taught to believe that Chrifl's body is really, fubjl ant tally, corporally, car- pally, or naturally, in the facrament, — / promife then that 1 will give over, andfuh-
fcribe
APPENDIX.
fcrlhe to htm. But I am well afjured that
they Jhall never be able truly to alledge one
j'entence ; and becauje I know it^ therefore I
j'peak it, leji you haply Jhould be deceived^
Works, p. 58.
When Cardinal Perron was ask'd by fome of his friends, in his lafl licknefs. What he thought of 'Tranfubjiantiation f He anfwered, That it was a Monster, And when they asked him, How then he had writ fo copioully and learnedly about it ? He replied. That he had done the ut- rnofl which his wit and parts had enabled him, to colour over this abufe, and render it plaufible ; but that he had done like thofe who employ all their force to defend an ill caufe. Drelincourt, Repon/e d letres de Monfeig. le Prince Er?2ejl aux cinq Mini- ftres de Pari. Geneve 1664.
The lafl is a paflage of Archbifhop JJJher, a prodigy of learni?ig and humility j who having been fo happy as to convert feveral Roman Priefls from their errors, and en- quiring diligently of them. What they, •who J'aid Mafs every day, and v/ere not obliged to confefs venial Jins^ couid have to trouble their Confeflbrs with ? They inge- nuouily acknowledged to him, That the phiefeft part of their coiiflant ccnfellion,
WLIS
APPENDIX.
wafe tlieir Infidelity as to the point 'O-f ^rmlubfiantiafion ; and for which they iluVtiially acquitted and abiblve<3 one another. Prcface to Archbifhop Wakes i)iJcourfe of the holy Eucbarifi in two points., of the real T re fence and Adoration, 1688. who bore a noble part in the Fdpifh Cmtro'verjy ill thiC Iltig'A of King James the fecoii'd.
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A Second
DISCOURSE
CONCERNING
Tranfubflantiation :
In which the
Sixth Chapter of St. Joh7zs Gofpel is particularly confidered.
Preached at the
Merchants Ledure at Salters-Hall^ April 22, 1735.
By W, HARRIS, D. D.
LONDON:
Printed for R. Ford, at the j^ngcl; and R. Hett, at the Bible and Crown ; both in. the Poultry.
M DCC XXXV*.
John vi. c^i,,
Ve7^il}\ verily^ I fay u?2to you^ Ex- cept ye eat the jiepj of the fon of 7na7i^ and d?'i?ik his blcod^ ye have no life i?i you.
^^AJH O' the principal fupport of '^* *"' the dodiiine of TraiTJubftan- tiation is drawn from the ^f^p words of the inflitution of ^^ the Lord's- fupper, which I have already confidered 3 yet becaufe this difcourfe of our Lord in this chapter is made great ufe of to this purpofe by the Popilh writers, and particularly in- fifted on in the late Profrffion of faiths and is the only place in the New Teftament be- lides, which can a;ive any colour or coun- tenance to it j I have therefore thought it might be proper to conlider this matter at this time, which has been fo often mi- ftaken by them, and perhaps is not always A 2 diAindly
A Second Difcoiirfe
diftlnftly imderftood among our felves. It will be fufficient to the prefent purpofe, and lead us to take in the whole chapter, fo far as it relates to this fubjed:, to con- fider a little particularly thefe two enquiries :
1. Whether this difcourfe of our Lord has any dired: relation to the Lord' s-fupper f
2. If it has any reference to it, Wherher there is any ground in it for the dodtrine of Tranjuhftantiation ?
I. Whether it has any direB relation to the Lord's-fupper : /. e. Whether this was the primary delign of it, and what our Lord intended to inflrud the people about at this time : If it was not, there can be no pretence for this dodirine in this dif- courfe ', and that it has no direB relation to it will I think fufficiently appear, by con- iidering all the circum fiances of the cafe, and fixing the true fcnfe of it, vix. the cc- cajion of fpeaking it ; the perjb?is to whom it was directed i the time of it, and the proper meaning of it, as here explained by our Lord himfelf.
I. Let us confider to this purpofe the occafwn of it. If we confult the former part of the chapter, we fliall hnd that this was the miracle of the loaves^ and the mention of the 7nanna in the wildernefs. Our Lord having croifcd the fea, or the lake of Galilee
in
ver. 1 1 ,
cojicerning Tj^anfuhjlantiation.
in that part of it which wafhes the city of Tiberias, which was built by Herod in ho- nour of T'iberius Ccefar i and went into the defert for greater retirement, the multitude who had it^w his miracles followed him. The compaffionate Redeemer, who was con- cerned for the bodies as well as the fouls of men, was folicitous for their refrefhment in fo defolate a place, and fed five thoiifand mejij beftdes the uoomen and children^ with five ba?dey loaves, and t'woj'mall fifies : A fmall proviiion for fo great a number ; but he knew what he would do , for when they — 6. were all filled they gathered the frag?nents together, and filled twelve baskets with the fragments which remained over and above to — 12, 13, the?n who had eaten. Each of the twelve difciples filled his basket with fragments, as they had diftribiited the loaves to the people. Upon the fight of this miracle the multitude were fo flruck with amazement and convidiion, that they faid, T^his is of a truth that prophet who /l?ould come into 14. the world, i. e. the promifed Mefliah who has been fo long expedted : and in the fud- den tranfport of their zeal, were for taking him by force and making him their kifig. ^5- They were for lifiiing under him as their head and chief, agreeably to the worldly notions and fpirit of the carnal "Jews, ex- pedting probably under fuch a captain to be delivered from the power of the Ro-
7nans.
6 A Second Difcourfe
mans^ as the Ifraelites were by Mofes from the Egyptians.
When they came back to Capernamn the next day, following Jefus and the difciples who departed the evening before, our Lord knowing the temper of their minds, and the motives of their adion, reproved them for their worldly-mindednefs ^ Ye feek ?ne not becaiife ye Jaw the miracle^ and attended to the true defign of it, but becaiife ye did
ii. eat of the loaves and were filled j and called off their minds from earthly things, and put them upon believing in him. He took the advantage of feeding their bodies to inflrud: their minds. They took offence at the free- dom he ufed with them, and altered their mind and behaviour towards him : So changeable and inconflant is the mind of the multitude, and fo ealily, and fometimes unreafonably, do they run into the greateft extremes. They now demanded a lign of him J What fign fiewefi thou then, that we 7nay believe "^ What doft thou work f' This was very unreafonable, when the multi- tude had followed him over the fea, be- caule they faw the 7?ii racks he had done on 2. theju who were difeafed j and they had i^tn the miracles of the loaves but the day be- fore. Upon this occafion, they tell him of the manna in the wildernefs ; Our fathers did eat manna in the wildernefs, as 'tis
3 1 . written jHe gave them bread from heaven, q. d.
If
concernm^ Tr^aiiftihjl aiitlatiojt. 7
If thou wouldft have us believe on thee, let us fee fuch a miracle as Mofes wrought in the wildernefs, when he fed a whole na- tion of men for forty years, with bread from heaven. This was faid by way of diminution and difparagement of the mira- cle he had wrought.
Thefe two things occafioned our Lord's difcourfe in the following part of the chap- ter, and led him to fpeak of himfelf in this manner, under the figure of the bread 32, 33. of God, and the bread fj-om heave?i : a way of fpeaking familiar in our Lord's difcour- fes, and common among the Jews. So he took occafion from the water cf Jacob'i icr//, to difcourfe to the woman of Sa7na- ria, of the waters of Vfe. This therefore Chap. iv. was very agreeable to the occafion, and a natural tranfition to fuch a defcription of himfelf, without any need to fuppofe the ficrament intended by it, v/hich is not once mentioned throughout the whole chap- ter, nor any of the outv/ard figns which belong to it ; and which the occafion did not at all lead him to. This will further appear if you coniider,
2. The perfons who were fpoken to. 'Tis plain from the beginning of the chap- ter, that they were the people of Caper- naum, who had followed him into the de- fert, and it^w his miracles ; and that they XSQXQ fpoken in the fynagogue, where our
Lord
8 A Second Difcourfe
Lord was ufed to take all opportunities of inftriiifling the people, and teaching his do- 59. d:rine j T^hefe th'mgs faid he in the jynagogiie as he taught at Capernaum.
Now it will be to our prefent purpofe to conlider the temper and chara(5ler under which they are here reprefented. It plain- ly appears, that they were worldly -minded and infincere; for they followed him not 26. for the miracle^ but for the ha'ves^ and on- ly to be fed and entertained by him, with- out their own labour and care. They were offended at him when he calls them to feek heavenly things, and to labour not for the z-j. meat which periJJjeth^ but for that which endureth to everlajiing life. And when he 34. firfl told them of the bread of God which cometh down from heaven, and giveth life to the world; which they underftood of the prefent life, and then they faid, Everj?iore give us this bread : Tho' Mojes wrought many other miracles, they only take no- tice of the manna in the wildernefs. They were wholly intent upon prefent good, and fenfible gratification. They minded earthly things, and fet their hearts and affeciions upon things on the eai'th, not on things above, Rom.xvi. and were like thofe whoy<fr^W ;z(?/ the Lord ^^' y^J^^^ Chrifl, but their own bellies.
And they were prejudiced and captious, who inftead of being willing to be in- ftruded, and attend to his dodlrine, mif-
conflrued
concerniiig T'ranfubjlantiation. 9
conftrued his words, and underftood him in a grofs and carnal manner, contrary to the occalion and true defign of them : So they murmured at kim^ becanfe he J'aid, I 40. am the bread of life which came down from heave?2. They cavilled at his birth and kindred, and reproached him with his mean defcent and appearance j Is not this Jefus 42- the fon o/' Jofeph, whoje father and mother we know ; how is it then that he faith ^ I came down from heaven j as if they would charge him with a falfhood. So when our Lord tells them, No tna?i can come unto me, ex- cept the Father who hath fent me draw him -, 44, 65. he don't defign to cxcufe them, but to hlame them. He drew them with the cords Hofea xi. of a man, by the powerful motives of his 4- doctrine and miracles, and the common influences of his grace j and fo the Father is drawing men to Chrift wherever the gol- pel comes ; but they drew back, and al- ways refifted the Holy Ghofl. They wrejied P^.^ vli. his words with great perverfenefs ; T'he'i^' jfews therefore Jlrove among themfehes, fay- ing. How can this man give us his flefi to rz. eat ^ Some among the difciples, who feem- ed to own and follow him, faid, T'his is a 60. hard faying, who can hear it -, too hard to be digefted j and afterwards went back and 66, followed no more with him. * They quit-
B ted
* c* T»T» may refer either to ^ova or to ^ft/uetT©- underftood i from that tifne, or upon the occafion of that dijcourfe : Our trandators follow tJie former ; X think the latter more natural.
10 A Second Difcourfe
ted their appearing profeffion and regard to him when they found his dod;rine was not for their turn, and was wholly cal- culated to promote their fpiritual good, not their worldly interefts and ends. Upon this account he tells tliem j Ton alfo have 36. Jeen me^ or known me, -f- and believed not. This was the true reafon of their offence, not the want of fufficient means of con^ vidlion ; for they faw his miracles, the evi- dences of his divine authority and com- miffion J but becaufe they were not rightly difpofed towards him, and did not like his doctrine. And he upbraids them at an-r other time. Thou Capernaum, who art ex- alted up unto heaven^ Jloalt be brought down to hell ; for if the jnighty works which have been done in thee had been done in Sodom, it would have remained to this day : It will be ?nore tolerable for the land of Sodom in Matt. xi. the day of judgment^ than for thee. They 23 • were incurably obftinate in their infidelity under all their advantages for faith, and tho' it was the place of his ordinary refi- dence, and mighty works.
Now
\ ico^XiTi may probably fignify a tvanfitnt and care- lefs view of things without due confideration, or clofe at- tention of mind to the true reafon and defign of them : but in the 40th, where he fays, Eve>y one rvho hath Jlon the So72, and believcfh on him, haih c-~oerlaJ}ivg life ; the word rriw^uv may fignify a clofe and attenti-ve confidera- tion, or deep contemplating and weighing the circumlLinces and rcafons of the cafe, which belongs to upright mindf, and is productive of f;uth.
conceiviing- T^ra?ifuhfla7ttiatio7t,
Now is it at all likely, or fiiitable to this ftate of things, that our Lord Ihoiild tell fuch people as thefe, in fuch circum fiances, and upon fuch an occafion, of the facra- inent of the Lord's-fupper ; the facred in- ftitution peculiar to his followers, who were fo difpofed towards him, and were ready to forfake him ? Would it not have been quite difagreeable to his ufual condudl, to go off from the immediate occafion of his difcourfe, to a thing fo foreign to it^ and to perfons fo improper, and who were never like to have any concern in it ? Add to this,
3. The tijne of it, or when our Lord held this difcourfe with the Caparnaites, 'Tis a circumilance of fome conlideration, and will give further light to the matter, if we can fix the time when it was fpoken. It appears from the beginning of the chap- ter, that it was about the time of the palf- over : And the paffover, the feajl of the yews was nigh ; or near approaching. The paffover was an annual commemoration of their deliverance out of Egypt, and the greateik. Jejiivai in the Jewifh church, and which occafioned the greatefl refort from all quarters. It was obfcrvcd in the middle of the month Nija?i, which anfwers to our March, and fo accounts for the exprelnon in the loth verfe, that there was much grafs B 2 in
n
12 A Second Difcourfe
in the place where the five thouland were made to fit down.
This difcourfe happened a httle before the celebration of the pafiTover ; and we find by the evangehfts, that the Lord's-fupper was inftituted at the time of the pafiTover, a Httlc before his fufferings. Now fuppofing it was only the third palfover after his baptifm, which is the lowefi; computation, for fome think it was the fecond j and there will be above a year's difi:ance from the time of this difcourfe to the time of the infliituti- on. So that the Lord's-fupper was not yet in being, and was not infi:ituted till at leafi: a whole year after. It can't be thought realbnable that our Lord fhould ipeak di- redlly in a large difcourfe, to a multitude of people who were now offended with him, and grown averfe to him, and of whom many forfook him, as foon as he had finiflied it, of the prime ordinance of the gofpcl worlliip, fo long before the in- fHtution of it, and of which, I think, we find not the leafl mention or allufion to it, in any part of the gofpel befides.
And tho' he fpeaks to them of his death, or giving his fiejh for the life of the 'world^ which was at as great a diflance as the in- flitution of the facrament ; yet that was the prime defign of his coming into the world, and was only occafionally dropt under covert exprefiions, and not the pro- felTed fubjedl of it neither* 'Tis much / ' more
concerni72g Tra^ifubjiantiation. 1 3
more reafonable to fuppofe that his difcourfe (hould turn upon fome ufeful fubjed;, and which more immediately concerned them- felves, and was more fuitable to the temper of the people, and the prefent circum- ftances of things, than that he fliould fpeak to them of a thing irrelative to the fubjed: and occalion of it, which was not now in being, and could not be underflood by any who heard it. But to come nearer to the matter ;
4. Let us conlider the proper meaning of this difcourfe, as here explained by our Lord himfelf. And becaufe this is the moft dired and conliderable proof, and upon which the merits of the caufe muft turn, 1 fhall reprefent it more diftindrly.
Now I obferve in the firft place. That our Lord explains himfelf by believing in him, or receiving and embracing his do- ctrine : And this he not only dropt occa- iionally, but is carried quite thro' the chap- ter, and repeated over and over, to lead them to a right fenfe of his words, and guard them from mifconftrudtion. Thus he tells them, This is the work of God, that ye BELIEVE on him whom he hath fent, * /29,— 35 ajn the bj-ead of life -y he who cometh to me JJjall never hunger ^ ajid he who belie-
VETH
* The allufion here is lofl: in our tranflntion, which would appear by thus rendering the 27th, Work not chief y for the meat n.vhich perijheth, ipyj.^it£n. 28th, W/jat fhall ot-r db, t/jat "M-'c- tnight 'ujoik the tuorks of God, kfya^u^^» 29th, ^ii is the 'work ofGod, 787? ^ 70 s/3j^y.
14 A Second Difcourfe
37- VETH hi 7ne Jl: all never thirft. And, All that the Father hath given rne^ Jl)all come to me-, and him who cometh unto me^ I will in no wife cajl out j v/hich is a ufual expreflion in the New Teflament, to lig- nify believing in him, or becoming his dif- ciples, and taking him for our teacher and
40- Lord. So again, ^his is the will of him whofent me, that every one who feet h the Son^ and BELiEVETH in hitn, may have ever^ lafling life. And in another expreffion of
56. great force, to the fame purpofe : He who eateth my flejh, and drinketh 7ny blood, DWELLETH in me, and I in hi?n. This t Ep. iv. is explained by the fame apoftle. He who ^^' dwelleth in love dwelleth in God, and God in him. The fenfe is, he loveth me, and de~ lighteth in me, and is thereby intimately united to me, and communicates from me^ as the branches from the vine, or the food which is digefled and incorporated with the body ; and I have a fpecial favour and regard to him, and will be prefent with him, and manifcft myfelf to him.
From all this it appears plainly, That he fpeaks in thefe figurative expreffions, taken from the occafion of his difcourfe, of believing in him or receiving his do- d:rine which he brought from heaven, and which is the proper food of the foul, as bread is of the body j all the precepts of purity and humility,ofmeeknefsandpatience, of felf-denial and heavenly-mindednefs, and particularly the dodrine of his death, or giving
his
co72cemmg 'Ti^anfuhjlantiatton, 15
hh life for the world. And though this may feem a harfli figure in our language, yet it was very agreeable to the Jewifli idiom, and eafily underftood among the fews. Nothing was more frequent in the eaflern languages, than to reprelent receiv- ing a doctrine, and harkening to inftruc- tion, by eating and drinking it, or imbi- bing and digefting it, as proper nourifh- ment and food. So we read in the Old Teftament : Wijdom is introduced laying, Come eat of my bread, and drink of my prov. ix. ivijie^ which I have mingled ; i.e. the in-5- ftrudions which I have prepared: Eat ye —6. that which is good, and let your foul delight itfelf in fatnefs. And fo in the Prophet : Ho, every one who thirfleth, come to //?f Ifa. Iv. i, waters of life ; come buy and eat ; buy wine and milk, without money and without price. And in the New Tellament, our Lord fpeaks in the fame figure : Blejj'ed are theyM2it.t.\-.6. who hunger a?jd thirfi after righteoufncfs. And he fays of himfelf, My meat is to do John W. the will of him who fent me. The apoflle 34- fpeaks of being nourifhed up in the words o/'iTim.iv. faith a?id fund doSlrine. The firft prin-^- ciples of chriflianity are called milk for babes, and thz f?icere milk of the word; andHeb. v. more improved knowledge, meat for flrong^"^' ' + men. The expreiiion of hisfejlj and blood, in this fenfe, is no harder to be under- ftood, than when the apoftle fays of the
Chriftians,
1 6 A Seco7td Difcourfe
Eph.v. Chriftians, Te are members of his body, of 3°' hisfleJJj, and of his bones.^
Befides, I obferve again, That this eating and drinking flands connedled with eternal life. This is very remarkable in the whole difcourfe, and repeated upon all occafions : He keeps this ftill in view, and holds it up to them continually, as the great benefit and advantage by him, and the neceffary and infeparable confequence and effedl of it. To this purpofe 'tis remarkable. That he prefers it to the ?nan?ia in the wildernefs. When the Jews faid. Our fathers did eat manna in the wildernefs \ he anfwers. My 32, 33- Father gives you the true bread from heaven^ and which givetb life to the world. And, T^his is the bread which came down from 49- heaven^ not as your fathers did eat bread in the wildcrfiefs^ and are dead ; but he who eateth of this bread f jail live for ever. And 58, again, I'his is the bread which came down frojn heaven^ that he may eat thereof and not die. 'Tis of a noble original, of a more excellent kind j it ferves a higher purpofe, and is of a greater extent. 'Tis bread from heaven, and the bread of life, and which gives life to the world, and of which he who eateth fhall live for ever.
So
* The Talmudifts frequently mention eating the MeJJlah, for partaking of his benefits. Light/. Horae Heb. in Joh. vi. 53. And Pbilo Judn-us fays, J d (jidyttv '6'^ tvuCoKov Te«<P"f -i'-y^y-'^i':- De Leg. Alleg. And CIcm. Alexan.
Strom. Lib. 5.
concerni/ig T?'a?ifubJlantiation, 17
So he fpeaks all along of life as the con- fcquence of it ; He who ccmeth to me Jhall fie-ver hunger^ and he who bcUe'veth in me 35. Jhall never thirji : He fliall want no necef- fary help, and (hall be fatisfied with fuit- able good. So the final felicity is repre- fented, T^hey fJoall hunger no more ^ neither Kcv.\\i. thirji any more. And, This is the will of^^- him who fent ;;/f, that every one who feeth the Son ami believeth on him may have ever- lajling lije, and I will raije him up at the ^^' lajl day. Verily^ verily^ ^ J'-V '^'■^^^^ y^^^-> ^^ 47- who believeth on 7ne hath everlafting life : hath a prefent right, and is fecure of the future poffeffion. ^s the living Father Jent me J and I live by the Father^ Jo he who eateth me floall live by me. And, he who 57,58. eateth this bread JJmll live for ever. Here is hfe, and everlafting life j and raifmg up at the laft day, to fignify a ftate of glori- ous blelTednefs and immortality. So our Lord tells the woman of Samaria, in the fame figure of fpeech, Bnt whojbever dri?ik- eth of the waters which I Jhall give hiniy Jhall never thirji ; but the waters which I Jhall give him, Jhall be in him a well of water Jpringing up into everlafting lije, Jo'in iv-
Now as all thefe various reprefentations ^^' import fomething fpecial and peculiar to the perfons of whom they are fpoken, and plainly fignify the great bleflings of the gofpel, and benefit by the death of Ciirifl;
C fo
1 8 ■ ' A Semid Difcotirf,^
fo they all agree to the true (tn^Q of the ex- preffions as here reprefented and explained ; that is, as they {igmfyjaitb in him, or an hearty embracing his dodirine with an an- fwerable fubjediion and dependence upon him. This is the great docftrine of the gofpel, and conflant language of it, par- ticularly in the writings of this apoftle : M^rkxv'i. He ivho believeth jlmll be favcd. God Jo ' ■ loved the ivorld that he gave his only begot-
ten Son, that whcjoever believeth in hi??! fkould not perifi^ but have everlajii?ig life. John iii. And, He who believeth o?i the Son^ hath ever- J^ 6 ^^^fi^'^S. ^if^' ^hej'e thi?igs are njoritte?! that you might believe that yejiis is the Chrift, the Son of God, and that believi?ig you Chap. XX. jnight have life thro his name. And, God ^ ' ■ fent his only begotten Son iiito the world that I Ep. iv. ^^e might live thro hi?n.
But how does this agree to the facrd-
jnent "^ Do all who partake of that obtain
'everlalling life ; and is this the neceffary
confequence of it ? Will it fecure life to all
who ever once partake of it, whatfoever they
. are otherwife ? Did Judas obtain eternal
life, fuppoiing he partook of the Lord's-
fupper, as well as the reft of the apoftles,
;o. wheji our Lord fays here. Have ?iot I cho-
fen you twelve^ a?id one of you is a devil ?
Does every wicked man and unbeliever,
who continues under the power of fin,
and is condemned by the golpel, never-
thelefs
concerning 'TranfubJla7itiation. 19.
thelefs obtain everlafting life, if he comes to the facrament ? Can this be thoiio-ht poffible by any who believes the dodirine of Chriil, or confiders the nature of the future bieflednefs ? No, the facrament may, be eaten and drunken unworthily^ and to coti- de?nnatioj2y but true faith is always con- ned:ed with eternal life. And i-s this abfo- lutely necejfary to this end, and can none be favcd without it ? Can it be faid in this ienfe, F^xcept you eat the flefi^ and drink, the blood of the fon of man., you have no life in you ? Then, in the ftridinefs of the expreffion, good men who died under the Old Teftament and before Chrifl fuffered, are periflied, and could not have everlafting life, tho' they all ^^/ of the fame fpiritual 77ieat^ and drank of the fame fpiritual drink^ i Cor. x, i.e. were true believers, according to the ^' difpenfation they wxre under. And then what muil become of thofe who thro' dif- couragement and fear, or by any necellary and unavoidable means, as by ficknefs, or diftance, are prevented and difablcd all their lives ? If then the cafe ftands-thus, as we plainly fee it does, xhii \.\\q eati?ig his fefi and drinking his bloody which is here fpoken of, is necelllirily conncdlcd with everlafting life, it cannot be underftood o'i facrament al eating, but only o^ believing in him.
I obferve again in the next place, That
our Lord himfelf reprefents it as 2. fpiritual
C 2 thing,
20 ^ Second Difcourfe
thing, and to be fpirltually underftood. Beiides the frequent expreffions which run thro' the whole chapter to point out the true meaning, and guard againft miftakes, when our Lord perceived that fome of the difci- pies appeared diiTatisfied, as well as the 'Je'ws murmured, he fpake more dired;ly to them in the clofe, and gave them the true key of the whole difcourfe ; // is the Jpirit which 63. quickeneth^ the Jlejh profit eth nothing : 'The ivords which I (peak unto you, they are fpirit, and they are life. q. d. The fpirit is the principle of life to the fiefh, and gives it vigour and motion j and when the fpirit is withdrav/n, the fiefh figniiies nothing, and cannot preferve its own life ; {o 'tis the fpiritual fenfe of my words which has only power to give you life : the carnal fenfe can be of no ufe to this purpofe, no, tlicugh you could eat my natural flefh. The v/ords which I have fpoken to you in this difcourfe are fpiritual and effica- cious J to be underftood in a fpiritual fenfe, and able to give life to the foul, as the fpirit does to the flefh j and you ought to underftand me all along of fpiritual afiions, and what relates to fpiritual improvement, or the nouriihment and food of the mind. 'Tis not therefore my living flefh, as you abfurdly imagine, but my word and do- drine, which will make you fpiritually alive, and live for ever. So the apofllc fays
of
C07jcerning Tranfubflanttatton, 21
of the Jewifh meats, 'Tis a good thing that the heart be ejiablified with grace^ i. e. the gofpel, or dodrine of grace, oppofed to diverfe and Jlrange do5l vines ^ in the former part of the verfe j and 7iot with Heb. xli jneats which ha^e not profited them who have 9- been occupied therein.
So 'tis plain the apoflle Peter under- ftood our Lord, tho' the Jews murmured and miftook him j for when upon occa-» fion of fome of the difciples going back^ and walking no more with hitn^ he faid to the reft of them, Will ye aljo go away ? Feter readily replies, Lord^ to whom fiall we go, thou haji the words of eternal life ? which plainly refers to what our Lord had faid juft before. My words are Jpirit, and they are life : Thy dod:rine is the means of fpiritual life, and the true way to eternal life i or in the language of the apoflle, tlie -^^^ ^• words of this life j or words whereby we \^^ ^^ jjiuji be faved. 14.
This might be farther ilLuftrated by the parallel difcourfe of our Lord to Niccdemus, when he ftumbled at our Lord's expreffion of being born again^ as the fews here mur- mured at his talking to them of eating his flcjh^ and faid. Can a man be born when he John u, is oldf Can he enter the fecond time into his 4- mother s womb and be born f as they faid here, Ho'iv can this man give us his fiefi to ^j. eat ? Our Lord anfvvers. Verily^ verily, I
fay
2 2 A Second Difcourfe
fay unto yoUy except a man be born of wa- ter ^ and of the fpirity he cannot enter into the kingdom of heaven -, which is exa6tly parallel to the words of the text. Except
you eat the feJJj of the fon of man^ and
, drink his bloody ye have no life in you : It follows, that which is born of the fefj is
fieJJdy and that which is born of the Jpirit is Jpirit 'y that is, 'T'is the Jpirit which quickenethy the flejl:) profiteth nothing. When he ftill continued perplexed, and, faid. How can thej'e things be t Our Lord replies, ^Art thou a jnafter in Ifrael, and knoweji not thcfe thiiigs"^ Art thou a learned man, and one of .the; great councilj. and underftandefl- hot what is- fo frequent in tlie Jewifli lan- guage, ■ and the writings of the rabbi's ? Art thou unacquainted with the practice o-f the Jewilli church, who, when they bap- tize a profeiyte, call him a new man, and fay, he is born again F -f-
I (hall only further obferve, That this difcourfe of our Lord was underllood in this fenfe by the antientSy who have any occafion to mention it, as far as I have ob- ierved, in the firll three centuries. C/t^ jnens yilexandrinus * fays diredlly, " WheA ■^, " our Lord fays, Eat my flejh and drink
'" *\ my bloody he allegorically means the drink" ;" of faith, and of the promifes 3 and that
" •"'' '" i Vid". Lightf. Horx Ilcb. in Joh. iv.
i^'^cuuA mQ- ctW.n;i'pt7i). Clem. Alex. P.xdag. c. 6,
concerning 7?^anftibJlantiation. 23
^^ our Lord is by way of allegory, to them '' who believe, meat, and flelh, and nou- '^ rifhment, and food." T'ertulliaji -f- fays, " Our Lord urges his intent by allegory, '^ and calls his word fiej}\ to be devoured *' by the ear, ruminated upon by the mind, *' and digefted by faith." Origen j fays, " We are faid to drink of his blood, when *' we receive his word, in which life con- " lifts ; and that he feeds mankind with " the flefli and blood of his word, as with " pure meat and drink." Eufebius || fays exprefsly, " His word and dodlrine are " fiefh and blood." And Jerom 4- ^^ys, *' Li the true fenfe, the body and blood " of Chrift, is the word and dodrine of *' the fcripture."
And now, I think It feems plain upon the whole, That this difcourfe of our Lord relates to his docftruie and inftrud;ion, and muft be underftood in a fpiritual and figu- rative fenfe j and that the Lord's-fupper is not at all diredly fpoken of or intended, but quite another thing, as the proper fub- jed: of it. Having fpoken fo largely of ■1 the
•f- Auditu devorandos, ruminandus intelleftu, & fide di- gerendus. De Refur. carnis, cap. 36, 37.
J Orig. Homil. 16, 17.
11 <yf5 au-rn it) Tw cv/Mt-^ )y T^ Kcyni lum "^ cm^ffo. K) ii (U(M. De Ecclefiaft. Theol. 1. 3. c. 12.
4- Licet & de mylterio poffit intelligi, tamen vcrius cor- pus Chrifti, Sf. fanguis ejus, fermo fcripturarom eft; lii •Pfal. 147.
24 -^ Second Difcotirfe
the firft enquiry, I fhall need to be briefer on the fecond.
II. Whether if this difcourfe at all re- fer to the facrament, there is any ground in it for the doctrine of 'TranfubJia?jtiation ? And here I fhall not propofe to argue from the nature of the thing, but only from our Lord's difcourfe in this place j and that there is no fufficient ground for it, even up- on that fuppofition, will appear from the following conliderations.
I. If the Lord's- fupper is not the diredi ilibjedt of the difcourfe, but quite another thing, as we have fliewed before ; then no- thing can be i7if erred from it, or built up- on it, which relates to it. If our Lord is not profefledly fpeaking of the facrament, but of believing in him, and embracing his dodtrine, then it cannot be inferred from hence, that we eat his fleJJ.\ and drink his bloody in a literal fenfe, in the Lord's-fup- per ; for that would be an inference with- out any foundation, and would be inferring one thing of a quite different nature from another ; as if 1 fhould fay, 'tis mid-day becaufe 'tis high tide, or dark night be- caule 'tis low ebb, where there is no neccf- fary connexion. We might at this rate infer any thing from any thing, and argue without any principles to proceed upon, and draw conclufions without premifes.
If
concer?mtg Traj-ifuhjlaiitiatio/i. 25
If the true fenfe of thefe words has been rightly reprefented, there can be no pre- tence for the dodrine of T^ranjiihjlantiatio'n in them, and nothing but the meer found of the words in two or three verfes, with- out any regard to the true fenfe of them, or any relation to the context, and the evi- dent occafion and defign of the whole dif- courfe. If the Lord's-fuppcr is not the dired; fuhied; cf it, however it may be al- luded to, but fpiritual eating and drinking by faith ; a meer allufion can be no fuffi- cient ground to raife any doctrine whatfo- ever, much lefs to jcftify any abfurd and unreafonable opinion about it. It would be foreign to the matter, if the dodlrine were never fo true, and could not, at leafl, be inferred or proved from hence. This rank weed does not grow in this good foil : 'Tis no plant of our beavcfily Fathom's planting. And this alone, if there was no other confi- deration, would be fufficient to flrike cfFthis pretence, and difcharge this fcripture fi-oni this fervice. But this is not all y for,
2. If there wxre any reference to the Lord's-fupper in this difcourfe, it would evidently conclude the ivrong way, and be fo far from eflablifhing Tranfubflantiation, that it would quite overthrow it. " Tran- fubftantiation is a wonderful converfion of the whole fubftance of bread and wine in the Lord's-fupper, into the whole body and blood of Chrift, fo that there is no fubftance of bread and D *' wine
26 A Second Difcourfe
" wine remaining, but only the accidents " and appearances of them." Now it falls out very unhappily here, that the whole turn of our Lord's difcourfe is quite oppo- fite to this ; for he fpeaks of himfelf as be- come breads and under the notion of bread-, not of bread becoming himfelf. He does not fay, The bread which you are to eat will become my body, and the wine, my blood J but he fays on the contrary, lam 35 • the bread of Hfe: I am the living bread ^'' which came down Jrofn heaven y and the bread of God which came down from heaven. He is the living breads as well as the bread of life, who is himfelf living, as well as gives life to others, which cannot be faid 55. of any other bread. So my fefi is meat *<tA>j9wf. indeed,^ my blood drink indeed; as he is the true light and the true vine, to fignify not fo much the propriety as the excellency oi it ; that 'tis perfed: in its kind, and prefer- able to all others. This reprefcntation of himfelf runs thro' the whole chapter. He came from heaven to be the living bread, on which we are to feed and be nouriflied 5 not the bread to become Chrift, or his real flefli and blood. This plaiiily contra- didts and overturns the docftrine of Tran- fubftantiation, inftead of fupporting, or gi- ving any countenance to it.
And when he fpeaks of eating his fefi, and drinking his blood, it plainly relates to his death, and not to the facramciit ; and
means
concerning- T^ranftihjlantiation. 27
means the fame thing which he had before called bread. This appears in another verfe where he joins them both together, and makes them equivalent exprelfions ; The BREAD which I gi'-je is my flesh, which 5'- I give for the life ofthc world. W\sjicjh miift be underftood in the fime (^\\k^ in which he is faid to be bread y for they are parallel expreffions in this difcourfe, and both given for the fame end. In the fame fenfe therefore in v/hich he is bread y in the fame fenfe we are to eat Iiim ^ and as the one can only be underftood in a fpiritual fenfe, for Chrift cannot be litterally bread, fo muft the other, by neceflary confe- quence, be underftood too.
And at this rate what muft become of the doctrine of communion in one kindy when our Lord here exprefsly requires the eating his fefi and the drinking his bloody as necelfary to everlafting life : 'Tis his blood fhed and poured forth, and not as contained in his body j the blood of his flain and crucified body, not of his living and glorified one ; and we are to drinky and not to eat his blood : and fo our Lord himfelf inftituted it afterwards, when he faid, Drink ye all of it. And tho' in a fi- ^^^^x. giiratiije fenfe they may both fitly fignify xxvj. 27. the fame thing, that is, believing in him ; yet in a proper fenfe, as they underftand it, it cannot fignify the fame thing, but two diftind things. So that eati?ig his flejhy D 2 and
2 8 A Second Difco'U7^fe
and drinking his bloody cannot be underllood in the fenle of 'Tranjubfiantiation^ or eating his natural fleih in the facrament, but only of fpiritual feeding on his dod:rine, or be- lieving on him.
3. Then the Capamaites were in the right, and did not jnifunderftand his do- diiine. They plainly underftcod him in a fenfe fomewluTt like that of T^y-anfubfian- tiation, tho' not altogether fo abfurd ; and this was the ground of their offence, and of their leaving him at lafl : 'The Jews
41- 7nur mured at him becaufe he faid, I am the bread which came down from heaven. And
52. how can this ?nan give us his fieflo to eat .^
^°- And fome of his difciples faid, This is a hard faying^ who can hear it? This occa- fioned their murmuring and offence. They plainly underftood him in a grofs and car- nal fenfe, as if he meant to give them his natural fiefli and blood to eat and drink, as the church of Rome underftands it now. Now then I afk, Whether they under- flocd him right or wrong, and took his true meaning and defign or not ? If they underftood him right, then why are they blamed 5 why does our Lord reprove them for their murmuring, and charge them with ^. unbelief, and upbraid them for being of- fended ? Why docs he fay, Te alfo have
c>f. jeen me and believed not ? And again. There 61. are Jome of you who believe not. Does this alfo offend you ? Why is this made an ar- gument
concerning 'Tranfuhftajitiation, 29
gument of unreafonable prejudice and of- fence, and reckoned an error and fault in them ? It was certainly a grofs iniftake of his meaning, and a great flupidity in them, to underfland him in fo unreafonable a fenfe, when he had dropt fo many hints to fecure his meaning, and fuch ways of exprellion were fo ufaal and well known among the Jews. Will any man of fobriety and un- derftanding pretend to juflify the Caper- naites^ and maintain that they underftood aim in the fenfe he deiigned ? I am fure fhat feveral of the greatefl: interpreters in the church of Home underfcand it other- wife, as cardinal Cajetan^ yanfonius^ and others ; and the coimcil of Tf^ent itfelf, after long debates about it, thought fit to com- promife the matter, and leave it undeter- mined, "f-
If, on the contrary, they under flood him niTong^ then Tranfubjiantiation cannot be right, and that fenfe of the words muft ne- ceffarily be falfe^ for that cannot be right in the one^ which was wrong in the other. If the Jews miftook his meaning, the Papijis cannot take it right. They plainly run into the flime error which he blamed here in the carnal Jews. If this was the thing intended in thefe expreffions, then they underftood him, in the main, right j and did not mi- flake his meaning ^ and there was no ground
of
f Utcunque juxta varias Patrum & Dofiorum interprcta- tiones intelligatur. Cone. Trid. Sefs. zi. c. i.
30 A Second Difcourfe
of oftence, and forfaking him ; or if there was, it was not owing to their prejudices and mifunderflanding, but to the nature of his dodlrine ; and that indeed would always be a ground of offence to upright and difinte- refled men to the end of the world.
4. I argue from our Lord's afcenfion to 61, 62. heaven. This is referred to here: When'Jefus knew in bimjelf that his difciples murmured at it^ he f aid unto them^ Doth this offend you ^ What and if you p^ all fee the Jon of man af- cending up where he was before'^ Some un- derftand thefe words to refer to their obje- d:ion againfl his />(2r^;z/^^^, and his calling himfelf the bread of life which came down from heaven, which is mentioned in ver. 58, You cannot wonder that I faid I came down from heaven, when you fhall fee me afcend to heaven, and go up in a viiible glory with the attendance of angels, from whence \ came. This he often calls going to the fa- ther. He had fpoken of this before j No Chap. iii. Ma?i hath afcended up into heaven , but he '3- who came down from heaven^ even the fon of man who is in heaven. The fame perfon was to afcend to heaven, who came down from heaven, and as a proof and evidence that he did fo. And when he afcended to heaven, he fat on the right hand of God : He rcfides and dwells there, invefted with the highcfl dignity, and fovereign authority, and therefore cannot be bodily prefent b.ere on earth.
But
concerning 7ra?tfubJlantiation. 31
But the reference feems more likely to ver. 56. where he fpeaks of ^^/'zVzg- hisjiejh^ and eating hinij and living by him^ and living for ever -, and their objediion to him upon that account, How can this man give us his jlejid to eat f and, This is a hard fay- ing^ who can hear it ? Which is the imme- diate connexion of the words, and relates to the difciples who were to fee him afcend : In relation to this, he fays. What a?id if you JJjall fee the fon of man afcend up where he was before f q. d. You cannot think of eat- ing my flefli on earth, when you fhall fee me afcend to heaven. This will be a fen- Jible demonftration to the contrary, and make the thought of it utterly unreafonr able and abfurd. It will appear impoffible to eat my natural flefh, when you fliall fee me afcend, tho' you mull always do it in the fenfe I intend. So one of anticnts * fays, " He tells them of his afcenfion to " draw off their minds from the grofs con- " ceptions of corporal eating his fiefh."
This is plainly the force of our Lord's rea- foning in this place; and tho' feme men have found a way to bring down Chrift from heaven to be lacrificed to God afrefh, and continually devoured by men, yet this will reduce the matter to this plain oppofition, that either Tranfubfantiation muft deftroy this reafoning of our Lord, or this reafoning
will
illud Evang. ^icunqne di.serit.
3 2 A Seco72d Difcourfe
will deftroy T^ranfubftantiatioii : x'^nd which of thefe is the more reafonable, judge ye ivithin yourjehes.
I iliall only further obferve here,That tho* two or three of the antient writers chiefly af- ter the third century, feemed to think, that this difcourfe might relate to the Lord's- fupper, or at leafl be an aliufion to it, and be fitly accommodated to it, as fome devo- tional writers among the moderns alfo do; yet none of them ever underftood it in the fenfe o^ Tra?:fubftantiatio?ij or for literal eat- ing his natural flefh, and drinking his blood, but only of eating and drinking him fpiritual- ly, and by faith, with refped to his dcd:rine and death ; which tho' 'tis peculiarly proper in the ordinance of the Lord's-fupper, yet was their prefent duty at that time, and is a necef- fary duty at all times, as well without the ufe of the facrament, as with it. 1 Ihall only give you the teftimony of St. Auftin * to this purpofe, tho' in his later writnigs, he was of the fame opinion with the more antient Fathers, as appears in his book Ds civitate Dei. He lays down this excellent rule of interpreting fcripture -, " \^ the fay-
" ing
* Si praceptiva eft locutio, aut flagitium aut facinus ve- tans, aut benchcentiam jubens, non ell figura:a. Si autem flagitium aut facinus videtiir juberi, aut utilitatem autbene- f.centiam vetari, ftgurata eft. IS'ifi manducwveritis, inquit, (arnetn Jilii hominis, i^ favguinem biberiUs, niitam in 'vcbis non habebltis. Facinus vel flagitium vidctur juberi J:gurr. ergo eft, prscipiens paffioni Domini efte communicanduni, & fuaviter atque utiliter in memoria recondenuum, cuou ;aro ejus pro nobis cruciiixa & vulnerata fit. Dt Docir. Chrijii, Lib. X. c. 1 6.
concerning 7ra?7ful?J}antiatio?t. 33
" ing is preceptive, either forbidding a wic- <* ked adtion, or commanding to do that " which is good, it is no Jigiirathe fliying ; " but if it feem to command any wicked ** thing, or forbid what is profitable and " good, it isjigwative. This faying, Ex- «' cept ye eat the jlejJo of the Jon of man, and ** drink his bloody ye have no life in yon, " feems to command a wicked and flagi- " tious thing ; it is therefore a figure^ en- " joining us to communicate in the paffion " of our Lord, and lay it up in dear re- *' membrance that his flefli was crucified " and wounded for us."
I might add, that when the heathens, by mifinformation, objedied to the Chriftians their eating of man's flefli, they reje(fted it with deteflation, and retort it upon their ad- verfaries with great aggravation j which they could not have done with any reafon and truth, or any modefiiy and fliame, if this dodirine had been true, and they had fo underflood the matter. *
E If
* 'Av^puTHuv aa^Kav^z^f « "/vuffMur.. We Chriftians don't own the eating of human flefh. y^iji- Mart. Apol. z.
n^tp Ju/;' «« €f7i' etV3-eft>7re?rt><st. Tatian cont. Gnecos.
Minutiui Felix reprefents it as a calumny of the devil. Si ratio, non inftigatio dxmonis judicaret — His enim & hujus- modi fabulis iidem daemones ad execrationis horrorem, im- peritorum aures adverfus noe referferunt — Sic ell: negotium dsmonum ; ab ipfis enim rumor falfus Sc feritur & fovetur. Mi nut a 0£l.
Tertullian fays. They might be afhamed to objeft it to the Chriftians. Haec qui editis quantum abeilis a cooviviis Chriftianorum. — Erubefcat error vefter Chrillianis, qui ne animalium quidem fanguinem in epulis efculentis habemus. 4^0 1, c. 9.
34 -^ SecQiid Dlfcourfe
If any after all iliould think it ftrange that our Lord fhould repeat and conttJiiie this figurative way of fpeaking throughout the chapter, andafter fo great a miftake of his meaning, and offence to the "Jcjos and to fome of the difciples j I iliall only fay, That as thefe expreffions were well under- ftood among the jcivs^ and agreeable to their manner of fpeaking, and he had given fufficient hints quite thro' the difcourfe, to lead them to his true meaning, and prevent ' miftake, to honefh and attentive minds, and accordingly we find the twelve underftood his meaning, and took no ofi'ence at it ; ih it was very ufual in our Lord's difcourfes to a mixed multitude, and when he had to do with unreafonable and prejudiced men, who iLewed no difpofition to receive and attend to his do6lrine, but only to cavil and be offended, not to open his mind fo freely that they could not miflake it, to put them upon enquiry, and for the exercife of their diligence, and the trial of their fincerity j perhaps too that they might not thro' their perverfenefs be hardned in their oppofition to him. This is the feafon afii2;ned for his fpeaking to them fo often in parables. Matt, xiii. 13.
I fliall conclude all with two remarks of a different kind, from what has been faid. The one is, That there is no foundation in fcripture for the anticnt cull:om oicojuminit^ eating infants. This pradlce began early,
and
concernino- 7ra}ifuhJiantiatio?t, 35
and continued a confidemble time in the Chiiftian church, chiefly in Africa^ and is obferved in fome of the Eaflern churches to this day.* But as it was plainly built upon a miftaken fenfe of thefe words, as if they re- lated to the facrament, and made itabfoiute- ly neceflliry to the ililvation of every one ; fo when the words are rightly underftood, there appears no foundation or pretence for fo flrange a thing. Indeed it has been dif- ufed in the church of Kome for feveral cen- turies, which however right in itfelf, is no great mark of her infallibility^ and flrid: adherence to the unanimous fenfe of thean- tient Fathers in interpreting fcripture, to which neverthelefs their prieils are fworn at their ordination.
The other thing I would remark here is of a practical nature, and m.ore importance. That we Ihould carefully attend to the Jpi- ritual meaning, and true defign of this dif- courfe, that is, that we believe on Chriil to everlafting life, or receive- his dod:rine, and depend upon his death, who came from heaven to reveal the will of God to men, and to give his fefifor the life of the world. It will fignify nothing to our acceptance with God, and eternal life, to renounce the dodtrine of T'ranfubjlantiation and the er- rors of Popery^ if we have no participation with Chrift by believing in him ; if we have no part in him, and are not made par- Joh.^iii. E 2 takers^'
* Ludolp. Hill. Ethiop. Lib. 3. c. 6.
23
36 A Second Difcourfe
Heb. iii. fakcrs cf Chrifi J of his fpiritual benefits by
^'^' 2l living faith.
As we have the clearefl revelation of the will of God by him, and the free ufe of our bible^ and many opportunities and helps for underftanding it, which are denied the people in Popifh countries ; if we don't make an anfwerable improvement in a greater increafe of knowledge and holinefs, we {hall incur a greater guilt and condemna- tion, and be more blameable, and more mi- ferable than they. So our Lord tells Caper-
Matt. XI. naum^ Thou who art exalted up to heave?i,JJ:alt be brought down to hell-, ajid it fmll be more tolerable for Sodom in the day of judgment than for thee. Prctejlajits will perifh with greater aggravation than Papijls, as they have greater advantages for their falvation; and I doubt not, but the errors of the Papifls will be lefs criminal than the ignorance of Proteitants, their zeal may juftly reproach bur negleBs, and Popifli fuperjiition will fare better than Proteftant profane nefs or irreligion.
Let us not fatisfy ourfelves v/ith underftand- ing the true meaning of the words, but at- tend to tlie great defgn of them, to bring us to true faith in Chrift, and to imbibe and digefl his dod:rine, or ?ning]e the word we hear with faith ^ that we may prof t by if. Let us be chiefly concerned about eternal life J to which he leads our thoughts quite through this difcourfe, and not be diverted by worldly cares, or unreafonable preju- dice, from purfuing the great end of his
dod;iine
Heb.
concerning Traiifiihjlantiation, 37
dodlrine and death, and the principal care and bufinefs of our hves. As he took oc- cafion from earthly things, from the loa'vei and manna^ to fpeak of fpiritual and hea- venly things, let us be excited by our daily diligence and care about lower things, to a more earneft and vigorous concern about fpiritual good, and to labour for the meat which periJJjeth not, but efidiireth to everlaji- ing life. If we attend only to the pre- fent advantage by him, and reft in a meer outward profeffion, as the Jews here fol- lowed him for the loaves, we fliall be in danger of being offended, 2Si^ forfaking him too ; efpecially if difficulties and trials fhould arife : but if we coniider him as having the words of eternal life, we fliall fay with the apoftle, Lord to whotn Jlmll we go but only unto thee ? and clofely ad- here to him, and continue in his word. If our hearts are ejlabliped by grace, we fhall not be carried about with diverfe and f range Heb. xiii. doctrines, nor like children be tojjed to and^- fro, and carried about with every wind of doBrine, from whatfoever quarter it blows, Eph. iv. by the flight of men, and cunning craftinefs H- whereby they lie in wait to deceive. If we heartily embrace his do(5lrine by a found faith and fubjed;ion of foul, and feed upon the bread of life for our daily nourifliment and ftrength, we fliall haver everlajling life by him, and be raifed up at the I aft day,
FINIS.
p. 4. 1. penult, for Our Loi-d having, read When our Lord, P. 16. 1. 23. read nobler.
Printed and Sold by R. Ford, and R. Hett.
I. 'T^ H E Reafonablenefs of believins; in Chrlft, -*- and the Unreafonablenefs of Infidelity ; in two Sermons preached at the Merchants Lecture m Salter s- Hall, May 21, 28, 1728. With an Appendix, containing brief Remarks upon the Cafe of Lazanis, relating to Mr. JVcolJlon's fifth Difcourfe of Miracles. By W. Harris, D. D. The Second Edition cor- rected.
II. Lukewarmnefs in Religion reprefented and re- proved ; in two Sermons preached at the Merchants Lecture, Novc?7ib. 2, 16, 1731. To which is ad- ded, a Difcourfe concerning falfe Zeal. By the fame Author.
The Veiieration <?/' Saints /^W Images, as taught a?id praEiisdiit ^/6^ Church of Rome, examined.
S E RM O
Preached at
SALTERS-HALL,
February 20, lycjzj.-^. By 0. HUGHES, D. D.
O TO x.1iT/icu 'ryy^aH.vujuVj y[g.v eir' ov^jULom. t'd Greg. Nyflen. de Placilla Fun. orat. V. 2, p. 965.
LONDON:
Printed for R. Ford, at the Jngel ; and R. Hett, at the Bil^/e and Crown ; both in the Poultry.
M DCC XXXV.
[Price Six-pence.]
ISAIAH xlii. 8.
/ am the LOR Z), that is my na7ne^ and ?7iy glory 'will I not gi've to another^ ?ieither my praij'e to gra'ven images^
f/pr/ST^^SpMONGST other things objeded t|||S^^!ip by Proteftants againft the church ^fJlMl'\^^ of Rome^ her idolatrous worfhip wM^^^i is not the leaft confiderable. This ^^i&^^ is indeed a very high charge, and the Papifts would have reafon for their complaints, if it could not be fufficiently fupported : But this I think it eafily may.
Their 'veneration of Saints and Images canfiot, I apprehend, be clear'd from the charge of ido- latry ; notwithstanding all their endeavours to reprefent their doctrine on this head in the moft harmlefs and inoffenfive lisjht.
Tis my province in the courfe of this ledture, to difcufs this fiibjed: : I will endeavour to do it in the mofl impartial manner j and will appeal to your own underflandings for the verdid:, whe- ther the dodrine and pra(5tice of the church of A 2 Rome
[4]
Rome is chargeable with idolatry on this account^ or not.
In order to this, 'twill be proper In the firfl place to ftate the true notion of Idolatry ; and this I take to be, the giving religious in'or/Jjip to any but the great God. I ground the defini- tion upon our Saviour's words j the devil, we are told made him an infolent propolal of all the kingdoms of the earth, in cafe he would fall down and worihip him : Chrill: parlies not with the temptation, but reje(£ls it with the highcft refentment, Get thee hence ^ S at an -y for it is ivr it- ten, thou Jlmlt worjhip thel^oxd thy God, a77d him only flmlt thou jer-veJ- The objection that the term [only] is not in the original Hebrew^ from whence Christ quotes the pafl'age, is an idle cavil : for allow it be not exprej'sly there, yet if it be not implicitly and virtu ally there ; and the words are not to be underftood in this exclufive fenfe, our Saviour's anfwer is nothing to the purpofe j and the devil might have reply'd upon this fuppolition, tho' God mufl be wor- fliipp'd, yet others may be worihipp'd too. Be- lides ; our blelTed Lord by having adopted the words for his own has made them gofpel, and has taught us in what fenfe we are to underftand that law of Mofes, if we were at a lofs before how to interpret it > and he does by this likewife intimate to us, that the law is of perpetual obli- gation.
Nor can any thing be more exprefs in con- firmation of this notion of Idolatry, than the firfl commandment, Thou JJ^lt have no other
Gods
* Matt. iv. 10. Vid. Dent. vi. 13. andx. 12, 20. and xiii. 4.
[ 5 ]
Gods before me j'^ i. e. fays the learned Grotiiis^ befides me.3 I think the commandment (hould rather be read, there Jhall be to thee tio other God before tne j the verb is in the fingular number and lb explain'd by the Chaldee ; and fo it excludes every other being from any (hare in religious worlhip, appropriating it entirely to Deity.: The Arabic verilon ur.derflands this to be the fenfe of the command, rendring it thus j Let no- thing he adored by thee befides myfef. Paying religious woifliip to any being, or adoring it, is making a God of it. I believe, all interpreters agree in this as the true meaning -of the com- mandment, that we are not to worlhip any other God, but the Lord Jehovah. The Papifls themfelves allov^, that to give proper divine ho- nour to a creature is idolatry and a breach of this commandment ; but they hope to free themfelves from fuch an imputation, by afet of difl:ind:ions framed for that purpofe ; the force of which I fhall enquire into hereafter : " We are forbid- " den, fay they, by the firfl commandment to ** w^orihip any creature for a God, or give it the " honour which is due to God." +
The objed; of idolatry is a falfe God, that which really is no God, tho' honour'd as fuch by men. The apoftle Vaul fupports this notion in that remarkable paiTage, We know that an idol is nothing in the "world^ and that there is none
other
* Exod. XX. 3,
3 Vid. Grot, ad loc. The LXX read it rrKw €f/« : and the Chaldee, Syriac and Arabic verfions put the fame conftruftion up- on it.
♦ Abridgment of the Cliriflian doftrinc ; faid in the title page to be printed, Bafele^ Awwo i6bo; tho' 'tvyas publifhed in the college De p-opaganda fide at Rome,
[ 6 ]
vther God but one.^ By which we are to under- iland, not that an idol has no real being, or exiftcnce in the world ; for the matter of an idol is for the moft part fome real thing : But the meaning is, an idol is no God in itfelf and only fo in tlic conceit of the fond idolater, and therefore not worthy of divine honours. In this fenfe the Gods of the Heathens are faid to be idols ; for all the gods of the peo- ple ai'e idols ^ but the Lord fimde the hea^-cens^ The original word, tranilated idols, lignifies not- GodSj or no-Gods, or inanities, iiothingnefjesJ 'Tis fit to take notice here, that the foundation, upon which the great God claims all religi- ous worlliip as appropriate to himfelf, is fuch as makes it for ever impoffible to give it to any other without an high affront to his Majefty : 'Tis upon the foot of creation ; All the Gods of the people are idols, but the Lord made the heavefis : God is abfolute monarch and lord over all created nature , and he expeds the homage of all his creatures j All nations, ichom thou hajl made, Jlsall come and ivorJJjip before thee, oh Lord, and Poall glorify thy name, for thou art great and doefi wondrous things ; thou art God alone.^
Having thus ftated the notion of idolatry, the merits of the caufe betwixt us and the church of Rome are now to be tried ; and by what follows, I think, it will evidently appear, that the vene- ration which Papills pay to Sai?Jts 2ind Lnagcs, is juflly charged to be idolatrous and antichriflian.
It
5 I Cor, viii. 4. ^ i Chron. xvi. 26.
7 Vid. Drul". Obf. facr. I- 16. c. 9. Vid. etiam Alerc Lex. advoc. Jial. •* Plal. viii. 10.
[7]
It will be proper, as the fubjed: is double, ta confider feparately,
The veneration paid to Saints in the church of Rome ; and
The regard they fliew to Imagss^ in their re^ ligious worfliip.
I. As to the high veneration the Romanijls profefs to Saints -y there are feveral particulars confiderable, flich as, ereding temples and cha- pels in honour of them; dedicating altars to them ; appointing holidays to be celebrated in remembrance of them ; making vows, confef- fmg lins, and dirediing folemn praifes to them for bleffings receiv'd ; offering facrihces to God for the honour of the faints ; and particularly the facrifice of the mafs, which is furely a moll re- ligious acft, forafmuch as Christ is faid to be offer'd in it to the Father; placing a confident hope and truft in them ; and in confequence hereof calling upon them not only as intercefTors, but as the immediate prote6tors from all evils, and the liberal diilributers of all blefiings, both of grace and glory ; befides a mofl ftupid and fuperftitious regard to what they call their re- licks.
Thefe are all inftances of the RofniJJj venera-? tion of Saints.^ which might be feverally conli- der'd ; but I fhall infiil upon one only, namely, their invocation or praying to Sai?its.
I prefume, I need not be more explicit and fay, departed Saints : There is no danger of the church of Rome's being fo much as fulpedcd of too high a regard to the Saints of God v/hile
they
[8]
they are living ; fo far from it, that 'tis her known charad:er to perfecute and deflroy the Jiving, while they pretend to honour the dead ; and in truth, the greatefl piety cannot fecure from her mercilefs hands, where any have cou- rage enough to think for themfelves in the mat- ters of their God, or prefer the infallible di- rections of his word to the traditions and inven- tions of men, contrary to fcripture, and often- times repugnant to common fenfe. This is crime enough to expofe the moft ftrid:ly good man' to the mofl: grievous fufferings j for as to thefe the church of Rojne may vie with all the nations of the earth ; never more cruelty pradiis'd by any fet of men ; and perhaps fhe is anfwerable for (hedding more innocent blood, than all the religions and churches in the world put together.
But to expofe this mercilefs difpofition is not my province ; you may exped; it with the ut- moft advantage from a more able hand.
I return to my fubjed:. Invocation of Saints. Prayer is one of the principal branches of religious worfliip, which is the peculiar pre-, rogative of the great God : If therefore men make the objed: of it a creature, then are they guilty of downright idolatry. But that I may be in no danger of carrying the charge againfl the Romanijis too high, I will
I, Reprefcnt and fairly ftate the dodrine and practice of the church of Rome in this affair of praying to the Saints. The main difficulty here will be, to faften any thing upon the Papifts^,
which
f 9]
which they will own as their dod:rine ; for they have got a trick of denying every thing, which they are charged with, as an abfurdity in their worfhip. The Romifi rehgion, they tell us, is quite alter'd from what it once was j nor will they adhere to any decrees of Popes, or councils, or the determinations of their moft applauded champions, any further than they anfwer their purpofe, even tho' all the while their pradtice is exactly agreeable to them.
The council of l^re?it conven'd in the i6th century, is what they pretend moft to regard j they univerfally agree to this, as to doBrinah ; tho' the Galilean church has never receiv'd or fubmit- ted to it, as to difcipllne. 'Tis a claufe in Pope Pius?, creed, which no Papift will fcruple to fubfcribe : "1 undoubtedly receive and profeJs *' all things deliver'd, defined and declar'd by *' the facred canons and general councils, and *' particularly by the holy council of T^renty ^
This famous council then has decreed in re- ference to the matter now in debate, as follows ; " The holy fynod commands all bifliops, and ** others whofe office and bufinefs it is to teach ; " that they diligently inftrudl the faithful con- ♦' cerning the intercelTion and invocation of *' Saints j teaching them, that the Saints reign- ** ing with Christ do offer up their prayers *' to God for men ; that it is good and profit- " able humbly to invocate the Saints j and to fly ** to their prayers, help and afhflance, for the
» Vid. ProfefT. of Catholick Faith, p. 5. J /mall hook lately ■printed, and noiv in ufe for the reception of converts into the church,
B ** obtain-*
[ 10 ]
'' obtaining bleflings from God thro' his foil *' Jesus Christ." To oblige to this pra6lice the fame council adds, that " thofe who deny " the Saints fhould be invocated, or alTert that " they do not pray for men, or that an addrefs '^ to them that they would pray for us is ido- " latry, or repugnant to the word of God, and " injurious to the honour of Jesus Christ *^ the one Mediator between God and men, or " fay 'tis a fooH{h thing to fupplicate the Saints *' reigning in heaven by the voice or the mind :** All fuch perfons, who dare fay any of thefe things, are in the judgment of this infallible council pronounced to think impioujly. And a little lower, after having mention'd fome other decrees about relicks, pi^ftures and images, 'tis added as y/hat I fuppofe is to be referr'd to the whole chapter J '^ But if any one fhall teach *' or think contrary to thefe decrees, let him be *' accurfed." 9 So that if the power and autho- rity of the church of Rome be equal to her im- pofing and malicious fpirit, every man who thinks contrary to thefe impious opinions, muft neceffarily be damned BleiTed be God, the rewards and punilhments of eternity are not at the difpofal of fallible men.
In defiance of all their curfes, we may ven- ture to pronounce concerning this their do(flrinc and pradiice, that it is idolatrous and cannot be acceptable to the great God.
It is true indeed they have endeavour'd to foften and difguife their own dodrine, that fo it fnight appear with more advantage, or at leafl
have
9 VM. Cone, Trld. Sefs 25.
have its native deformity concealed. In all the difputes betwixt Papijh and Protcjlants this has been their method. The prefent Archbifliop of Ca?iterbury ^ Dr. Wakt\ who deferves to be men- tioned with honour for the noble part he bore in the controverfies in King 'Jama lid's reign, reprefents this humour of the Papifts in a very ftrong manner ; " Popery, lays he, in its " proper colours is fo unlike Catholic Chrilli- " anity, that 'tis vain ever to hope to promote " it, if it appears in its own fhape. It is ne- " ceflary therefore, that the religion, like the " prophet, Ihould come to us in p?eeps cloath- " ing^ and the herefy be made look as ortho- " dox as is poffible. Some things are de- " nied, others mollified, all difguifed, and a " double benefit thereby obtain'd ; Popery is " X.O be received as a very innocent harmlefs *^ thing J and the Proteftants, efpecially the " miniflcrs and iirfl reformers, reprefented to *' the world, as a fort of people that have fup- " ported themfelves by calumnies and lies, and ** made a noife about errors and corruptions, " which are no where to be found, but in their *' own brains or books, but which the church " of Kome detefls no Icfs than we." ^
The fame method are the emilHirles of Rofue taking now ; palliating every thing that appears blocking ; flriking out or explaining away thofc articles of faith, which they have not been able to vindicate again fl the force of objecftors ; and thus making a fort of new religion that may be lefs diflaflful. The books they now pub-
B 2 hfh
• Prefent State of the Controv. ^c. publifh'd 1637, p. 10.
[ 12 ]
Hill amongft us, rcprefcnts moft of the contro- verted articles of faith, in a very different man- ner from what their church does really profefs, and their people continually pra€life. For you mufl know, that there is a vaft difference be- twixt Popery as it is fet to view in Ejigland, and what it is as exercifed in Ital)\ or any other Popifh countries, where the civil government is fubie(fted to it, and it is able without check or referve to prad;ife all its arts, and to appear without difguife with all its pageantry and pomp. But Proteftants mufl: not be told all at once j there are feveral myfterious and important things, which are not fit to be communicated to thole, whom they are endeavouring to gain over to the Rofnifi church : Thefe things muft be re- ferv'd, till their profelytes are got into fafe cuflody ; and afterwards when they have given away all liberty of judging for themfelves, and are brought to believe every thing the church fays to be true, then they may be trufled with the difcovery of even the greatefl abfurdities ; lor they have now gone too far to recede -, and if they difcover any hefitation, or give fuf- picion of their being lliocked at fuch difcoveries, their fincerity is immediately queftion'd ; and where the church has power in her hands, they mufl expe6t fome motherly corredion for their untowardnefs ; and 'tis well if they efcape being burnt for hereticks.
It will be proper here to confider the feveral evafions, whereby they think to excufe their worfliip of the Saints from the charge of ido- latry j and the feveral arguments, by which they
fupport
[ ^3 ]
fupport the dodtiine and practice of their church in this matter.
I. They tell us, that the veneration they pay to Saints is very different from that honour, which they give to God. " There is nocom- " parifon between the one and the other : No, " God forbid. Jay they, for this would be a *' high treafon againfl his divine Majefty." ^
To fupport themfelves herein, they have forged a number of diflindiions, which if fair- ly examined cannot be of any fervice to their caufe. They mention feveral kinds and degrees of worfhip ', fupreme and Juburdinate ; abjolute and relative ; termi?iative and tranjient -, proper and improper -, primary, and fecondary ; theie and many other diflind:ions they have con- trived to puzzle the caufe and delude the igno- rant people.
I anfwer : T^he nature of the thing will not admit fiich fubtle dijiinctions. Religious worfliip is but one, as the objedl of it is God alone. "^Tis plain our Saviour underftood it fo -, for in his anfwer to the devil (which I have men- tion'd before) he tells him that God alone is to be worfliipp'd. If there were degrees in reli- gious worfhip, we may prefume that the devil himlelf had fo much modefty as not to ask the higheft degree of it j nay he afk'd no more, than what the church of Rrme feems to me to pay to Saijits and Images every day ; Fall down and worfiip me, or by falling down worihip and do honour to me : the outward ad: as it feems would have contented the devil. But this Chri/i
refufes •
* Prof, of Cath. faith, p. 39.
[ ^4 J refufes ; and for this reafon, becaufe we are to worfliip the Lord our God, and ferve hini ONLY : And this muft be underftood to deter- mine, that not the leafl degree of rehgious wor- fhip is to be given to a creature ; whether it be flippofed to be a good or a bad fpirit ; a living Saint in heaven or a wooden one on earth.
Again ; 'T'he facred fcriptiire no where mc?2- tions any fuch diJlinBions : If it did, we iliould have heard of it from our adverfaries long ago, but they do not pretend any fuch thing ; their particular docftrines have no foundation in the book of God, and therefore they give us very- little trouble on this head : They derive their original elfewhere, and are generally the offspring of vicious or alpiring minds. St. Paul tells us, that he deliver'd the whole counfel of God ; if therefore he fays nothing of thefe diflindiions, 'tis plain they have no foundation, nor are they of any ufe in the church of Christ.
Further ; T'he com?non people 7ieither knoiv nor obferve thefe diJiinBions -, confequently they can- not plead the diftindtions to excufe themfelves from the charge of idolatry. Tho' by the by, 1 doubt not but the poor ignorant devotees of the church of Rome are in a lefs hazardous ftate than their wife and learned men j who have opportunities and advantages of knowing better, but wilfully fhut their eyes againft the light. Thefe fubtlc and nice diftindions may ferve as toys for children to play with at prefent, but will not ftand the teft at the great day.
Once more ; Even their oiim learned ?nen differ with refpeSl to thefe diflifiBions, and do ?iot equally
maintain
[ 15 ]
inaintaln them. Their grand advocate Cardinal Bellarmine fcruples not to term the worfliip due to Saints, an emi7ient kind of adoration :- And fays another man of great renown amongft them ; " We honour the Saints not only with " that worihip, which we pay to men, who " excel in virtue, &c\ or any other dignity ; " but alfo with divine worfliip and honour, " which is an a6t of religion." 3 This we take to be downright idolatry ; but I fuppole the writer himfelf had a diftrufl, that he had gone too far 5 and therefore to help himfelf off, he adds, " but we do not give divine worfhip and " honour to the Saints for the?nfehes j but for " God, who hath made them Saints." But who can imagine, that he, whofe name is Jehovah, will be thus trifled with, or fuffer his glory to be thus given to others.
But tliere is another noted diftindtion which they have formed for their relief ; we hear of it from every writer in the controverfy j I mean their Latr^ia and Dulia, two forts of worfhip, as they aifert ; the former appropriate to God ; but the other being of a lower nature may be paid to Angels and Saints j who having a mid- dle fort of excellence between divine and human, are intitled to this middle fort of worfliip, be- twixt that honour which is paid to God, and that civil rcJpeB which we pay to men accord- ing to their feveral ranks and excellencies. But this is a diflindion without a difference ; the promlfcuous ufe of the words both by profane ^n-d facred authors deflroys the diflindion en- tirely.
* Prsef. deEccI. triump. 3 ^zor. Inft. Mor. l.Q. c lo.
[ i6 ]
tirely.''^ Befides ; if there be any real difference in the fignification of the two words, I appre- hend that the latter, which the Rommiijis apply to Saints, is more emphatical and ftrong than the other ; for it properly fignifies one devoted to the fervice of another ; and in this fenfe the njerb is iifed by the evangelifts,5 No man ca?iferve two majiers ; where the meaning muft be, no man can be entirely devoted or addi(fled to two, efpecially two that are oppofite to each other in their tempers and commands.^
I cannot but obferve here that feveral learned men of the Romip church have given up this long exploded diftincition. Ludovicus Fives fhows out of Snidas and Xenophon, that thele two words are ufually taken for one another. 7 Their learned Dura?itus allows the fame as to St. Paids ule of the word.^ Cardinal Bellar- mine 9 and Vafquez ^ are forced to own the di- ftin^tion to be unfcriptural, and that both the Hebrew and Greek words are promifcuoufly ufed : But the learned Nicolas Serrarius fpeaks out moft freely on this head, and tells us -, that it is " the opinion of the moil and the wifefl " among them, that it is one and the fame " virtue of religion, which containeth both " Latria and Dulia."'^
But
* Hefychius. Gloflk. LXX. Laurent. Valla ad Matt. iy. ^kAm:« pro Dei cultu ufurpatur, Afts xx. 19. Rom. xii. 1 1.
5 Matt. vi. 24. and Luke xvi. 13.
* Vid. Gal. iv. 8, and Whithy ad loc. 7 Vid. Not. in Aug. dc Civ. Dei.
* De rit. Eccl. Cath. p. 410. 9 De Sanft. Beat. 1. i.e. 12.
* Difp. 93. in 3. p. Sum. c. !• ^ In Litan. z. q. 27.
[ 17 ]
But before I difmifs this head, 'twill be fit to obferve that the Romanifts have another fort of worfliip, which is pecuhar to the Virgin Mary : She being a mofl eminent Saint above all the reft, muft not be put off with that /cw worfliip they pay to Saints in common ; but muft have fomething, tho' of the fame kind, yet of a much higher degree : This they call Hyper Juh'a ; and 'tis fit every fiither ftiould have the naming of his own child j this fort of worftiip is their own produdfion, they may therefore have full liberty to call it what they pleafe. It is truly a very hyperbolical fort of worftiip ; and raifes the blcifed Virgin to a degree of honour, which fhe never exped:ed j and which I dare fay flie would highly refent, if flie was acquainted with it ; and feverely punifli her fond votaries for their profanenefs and blafphemies, if flie had half the authority in heaven, which they talk of.
2. They tell us, that the honour w^hich they pay to the Saints, they terjninate on God, as its end : " They reverence the Saints with an in- " ferior honour as belonging to him, for his " fake, and upon account of the gifts wich they *' have receiv'd from him." ^ The Bifliop of Condom^ the great reformer and new mocleller of Popery in the laft century, has taught them this evalion."^ And heie comes in their diftin- dlion of relative and ahfolute worftiip : which if it would ferve their caule, will likewife juftiiy all the idolatry of the Heathen world.
C I may
» Prof, of Cath. faith, p. 39.
* Vid. Exp. Doa. Cath. Ch. §. 3. p. 4.
[/8 ]
I may as well worfliip the Su7i for God's fake and as belonging to him, as St. Dominick^ St. Francis^ or any other Saint the church of Kotiie can boafl of ; I am fure we are more beholden to that glorious luminary of heaven for the benefit the world receives from its heat and light, than for any good mankind has ever re- ceiv'd from hundreds of nominal Saints in the Rof7tiJ]j calendar. Befides ; if I worfliip either the Sun, or Popifh Saints, I fliall not be excufed from idolatry, by faying I ad: thus for God's fake, or becaufe they belong to God : If this be the rcafon of my paying them worfliip, the aB of worfliip terminates on the objed: 'tis di- redcd to. This I fuppofe the Romanijis will allow, when they are put in mind that accor- ding to their pretended fcheme, the worfliip they pay to Saints is a very low degree of worfliip ; and I prefume they would not make the great God the objed: of any worfliip, but that which is fupreme and mofl: excellent. Be- fides ; if I did a thing for God's fake, I ought furely to have God's warrant for it ; or at leafl: fome fignification, that my doing fiich a thing would be acceptable to his Majefl:y.
3. They excufe themfelves further by fay- ing, that if the honour they pay the Saints be judged too great, their church has no where ifjjomd it, but only declared it to be in her opinion fit and lawful.
I allow that the Council of 'Trent fiys, V/j good and profitable : A modefl: way of fpeak- ing! and would do no great harm, if every one was left to judge of the fitnefs and advantage
of
[ 19 ]
of fuch a pradice, and accordingly to follow it or not. But this is not the cafe. Even that fame council goes further, and condemns all who think otherwife, as chargeable v/ith impious Jentiments. And belides ; the creed of Pope Pius IV, compos'd by virtue of an order of this fame council, (and lately publiflVd) which every one in holy orders is obliged to fubfcribe and fwear to, does exprefsly iniifb upon this as an article of faith \ " I do conftandy hold, that " the Saints reigning together with Christ " are to be invocated." And this I think a- mounts to an injunftion. But 'tis the conftant way of all impofers to reprefent their impoii- tions, only as what they recommend and think good and profitable : They injoin the obfervance
of them, but are afliam'd to own it. This
worfliip of Saints, the Papifts fay, is not in- joined : But if I do not prad:ife, and declare my belief of it, I cannot be admitted as a member (or at leafl not as a prieji) of that church j out of which it feems falvation is not to be found.
Not injoin'd j but every prieft folemnly
fwears to preach and teach it j and therefore if the common people are to be doers of the word as well as hearers of it, they muft con-
fider themfelves as obliged to this practice.
Not injoin'd ; but if a man disbelieves it, or will not conform to it, he is immediately pro- nounced a Heretic, may lofe his life for it, or however mull: expecft everlafling damnation in the world to come.
4. We are told, the church of Rojne means no more by addreffes to the Saints, than merely
C 2 to
[ 20 ]
to beg their prayers : Ora pro nobis. They only pray to Saints to pray for them ; " prayer to " Saints in any other fenfe, as if they were the " authors or difpofers of grace and glory, they " condemn as fuperftitious and impious." ^ So the new converts are taught ; but they can't ex- ped: to be believed by any, who have conversed much with Popifh writings ; unlefs fuch only, who leave it to the infillible church to deter- mine for them the fenfe of what they read. We difclaim her pretenfions, and therefore take the liberty to queflion the truth of this ex- cufe ; and if I am not greatly miflaken, we are able to confront them to the intire fatisfadlioii of all hncere inquirers after truth. Let any man read their books of devotion, their hours , their offices^ their rojhries, their breviaries, and their miff'als, an4 then fay whether it be not mofl daring confidence in the church oi Rome, to fiy they only beg the Saints prayers ; 'tis protejia- tio contra faBum in the mofl egregious man- ner ; they might with equal modefly tell us, when we read their books, that we don't fee a word, a fyllable or a letter in them ; that 'tis all a dcceptio vijiis : There's nothing but blank paper, never ftain'd by ink j the words are only imprinted upon our imaginations. If my fenfes deceive me not, I read fuch and fuch direct ad- dreffes to the Saints ; and if my reafon fails me not, I am fure thofe prayers are more than a bare asking the Saints to pray for us.
In anfwer to this plea of the Romijh church, I fliall fuggeft a few hints,
I. They
S Prof, ofCath, faith, p, 4^4
[ 21 ]
1. They formally pray to the Saints, and with an equal fliew of devotion, as they pay to God himfelf. Thefe addreffes to Saints are attended with all the folemnities of religious worfhip ; they are mix'd in the fame feivice with prayers to God J the fupplicants are in the fame humble pofture upon their bended knees, or proftrate on the ground with hands and eyes lifted up to hea- ven j and all this in places dedicated to God's fervice, and at the hours and feafons appointed for it.
2. They apply to the Saints for their heJp and ajjiftance as well as their prayers : fo the council of T^rent teaches :5 by which they mean more than their prayers, or elfe 'tis an idle tautology. No queftion but they meant more, tho' they did not care to fpeak more plainly: they left it open for others to ad: at pleafure ; and to this is owing the monflrous heaps of blafphemous expreffions, which zealous Rommiijis in the heat of their de- votions have addrefs'd to the Saints.
If they do not exped their help^ as well as their prayers, what is meant by begging the Saints to ?7idke hafte to their relief ^^ and why do they pray to particular Saints in particular cafes ? Their Saint Peter fure mufl have the greateft in- tereft in the court of heaven, next to the Virgiji Mary ; methinks they fliould run to him upon all occafions. But the truth is, they have bor- row'd their theology from the pagans-^ and fo they have a variety of Saints and SaintefTes, to anfwer the Gods and GoddeiTes in the heathen world. And as the feveral kingdoms of the earth
were
^ Ad eorum orationes, opem auxiliumque confugere. Seff. 25.
[22]
were formerly ilippofed to be under the protecti- on of different Gods; in like manner are they now confign'd over to the guardianfhip of feve- nil Romifl:i Saints. Time was when thefe nati- ons of Great Britain and Ireland were taught to apply for help to St. George^ St. Andrew^ and St. Patrick, BlelTed be God our eyes were open'd by the Reformation: And I truft we are now un- der a furer protection ; that God himfelf will be our defence ; and that neither Kome nor hell fliall ever prevail againft us.
The church of Ro7ne has alfo particular Saints for particular diforders) which plainly intimates, that their trull: is in the Saint apply 'd toj or elfe they might beg the prayers of one Saint as well as another. They have St. Anthony for inflam- mations } St. Fetronilla for the ague ; St. Sigif- 77iund for fevers ; St. Margarita for help in child-bearing; St. Roch for the plague j and infec^lious diforders ; St. Apollonia for the tooth- ach; St. Lucia for fore eyes; St. Ottilia for deaf- nefs: There is a number of others, who prelide ovtv \ht lear?ied profeffions', oi owtv particular fo- ci c tics -, or who will proted: the Jbldier and the Jailor from w^ars and tempefts. Befides many hundreds more, which are not worth naming : There is however one Saint, who I fear does not come in for his ihare of devotions, tho' perhaps as much needed, and I queflion not as able to help as any of them ; I would efpecially recom- mend it to the new converts to pay their iirft compliments to him ; 'tis one St. Mathiirin^ who it feems has an admirable noftrum for the cure of folly.
To
[ 23 ]
To thefe their tutelary Saints the Romanifls addrefs their prayers, imploring their help, and afking from them fuch bleffings as none but God can give. The mariners in the fliip with Jojiah, when in danger of being caft away, a'ied e'very 7nan unto his God.^ Natural religion teaches to run to God, whom the winds and the waves obey: But a papifi is direcflcd to have recourfe to the help of St. Nicholas. And thus in cafes of iicknefs, or any other diftrefs, we are to call upon God, the great phyfician and an almighty Saviour; he has encouraged us to call upon him in the day oj trou- ble, he has bid us do fo, he has promis'd delive- rance, and then expedis that we fliould glorify him. 9 To pray to the Saints therefore for thele bleffings,and to diredl thankfgivings tothem,when we are deliver'd from threatning evils, is an un- warrantable infringement of the prerogatives of God, and a giving his glory to others, which he will highly refent and punifh.
Innumerable inltances of fuch prayers to Saints for their help might be produced out of the devo- tional writings of R.omanijls, and fuch as are li- cenfed and allow'd by authority. They can't de- ny that St. Feter is invocated, " to untie the ** bonds of their iniquity, and to open the gates *' of heaven to them :" and that all the apoftles are " called upon, "to abfolve them from their fins, to ^ heal all their fpiritual diforders, and to increafe " their virtues." If their memories fail, we can tell them of prayers to Saints, that they would *' illuminate; furnifh with all grace; grant thepar- " don of fm; proted from the power of the de- vil;
« Jon. i. 5. 9 pfal. 1. 15.
[ 2+]
*'' vil ; comfort under all troubles ; blefs with " health of body, vigour of mind and peace of *' confcience; and finally that they would deliver " them from hell, and raife them to the enjoy- *' ment of heaven." All this I prefume is more than a bare afking their prayers. I am amazed that any in the Romifi church lliould have the front to deny their praying for the Saints imme- diate help. One of their own writers tells us, that " the prayers made to and deliver'd by the " Saints are better thdiU thofe made by Christ."* Their grand cliampion Cardinal Bellarmi?ie by way of plea fays; *' that tho' the words ufed upon " thofe occafions may feem to imply more, than " a bare praying to the Saints to pray for us, yet " this is the whole they intend."^ A forry ex- cufe truly ! I dare fiy they do not imagine, that all who ule fuch prayers mean no more by them: How many thoufands are there who ule them without any fuch intention? and how can the fenfe of a prayer be known but by the natural fignification of the words ufed? What is the rea- fon tliat iiich forms have not long ago been al- tered and new modell'd and adjufled to the mean- ing of the words, when they have been fo often objeded againfl the church of Ro7?ie ? Sure that infaUihk church can frame prayers in a more confident manner, to make words and fenfe a- gree 1 'Tis plain the governors of that church do fcandaloully negled; the fouls of men by not al- tering thefe forms, and fo the ignorant are led into fnarcs ; or elle that they approve of fuch
prayers^
* Salmcron in i Tim. ii. dif. 8. p. 467,
* Dc beat. Sand. J. i. c. 17.
[ 25 ]
prayers, and defiie the common people (Hould underftand them according to the common iife of the words. I doubt not but this latter is the true cafe ; for by this prad:ice many profitable ends are anfwer'd for the good of the church ; and this appears to me to be the grand view aim'd at in the whole fcheme of Popery ; By this craft they get their gain.
I mufl under this head take particular notice o^ the hyperchiliay or extravagant worlliip, which the Roman church pays to the Virgin Mary ; and which cannot without the mofl open in- coniifhence be laid to intend no more than ask- ing her prayers.
In mere compafTion to my auditory I mufl omit many inftances in fupport of the charge I have advanc'd againd: the church of Rome ; they are fuch blafphemous expreffions, which truly pious Chriflians will fcarce be able to bear the hearing ; and yet 'twill be neceffary to men- tion fome : for otherwiie we fhail be told that the charge is falfe. The Roman Breviaries, the Offices of the bleir-;d Virgin, and our Lady's PJ'alter will farnidi us plentifully. Thefe books, tho' loaded with blafphemies, are not prohibited^ nor have they ever undergone any ecclefiaftical cenfurej and therefore in all reafon may be iup- pofed to be allowed by the church. Our LacWs Pfalter particularly is allow'd and approved, tho' 'tis no better than a vile burlefque of David's Pfalms ; the name of Lord being erafed, and the name Lady being put in the room ; fo that the juil flights of devotion ufed by the fvvcet finger of Ij'rael to the great God, are here ficri-
D legioufly
[ 26 ]
legioLilly apply'd to the Virgin Mary. ^Twas the notable performance of Cardinal Bonaven- ture^ a Francifcan friar ; it is printed at large in the fourth Tome of his Works under pub- lick licence, [by the command of Pope SixtusY^ and the pcrmillion of fupcriors.] And for this and other his extraordinary piety, this blafphe- mous creature was afterwards canonized for a Saint.
The high titles the Rofuijh church gives the Virgin Mary in their addrelTes are not to be born : I'll give you a fpecimen, for all which I have my vouchers. She is called the '' mother " of mercy ; queen of heaven ; fountain of " compalhon y the vein of pardon ; the hope ' ' of the world ; the fare refuge of the diftref- *' fed ', the caufc of all creatures 3 the founder *' of all blefnngs ; the author of filvation ; fo- *' vcreign light of the world j" and to finilh the whole, Ihe is addrefs'd to as " the inexhauftible *' fountain of all good, and all perfecft," or ab- foiutcly perfc(5t. There are none of thefe titles can be applied to her with propriety j and moft of them not without the highefh blafphemy and idolatry : Particularly can the character of nil ■perfect^ and inexhaujliblc fountain of all good be applied to any being but God without horrid blafphemy ? To addrefs to any but God under this characfter is barefac'd idolatry : The in- voking and venerating the Virgin Mary as fucli, is making an idol of her ; but left they fliould be thought to be wanting in any inftance of rclpcd to her, they tell us " that God has given '* her half his kingdom y and that no favours
«' arc
[ 27 ]
are granted here on earth, but what firft pafs thro' her holy hands ; without her there is no pardon j 'tis ihe procures the expiation of our fins, and 'tis thro' her prayers our Ibuls are cleanfed j " ^ and another of their writers iiiys, 'tis morally impoHible that any who has a true devotion for this good Lady can be damned."-
Again j they expe(ft help from the Virgin Mary by virtue of her authority in heaven : "Twas originally a mad flight of Bojia'-cciitiirc's,^ " Oh emprefs and our mofl kind Lady, by the *^ authority of a mother command thy mofl " beloved Son ;" But it is to be found in the M<afs-Book, printed at Paris 1634. I'll men- tion a pafiage or two out of prayers diredled to this exalted Lady. " Oh mother of my God, be pleafed to make me partaker of that faith, that devotion, that love and humility, that purity and holinefs, with which thou thy felf didft often communicate, i. e. receive the Eu- charif1:."3 Again, " We praife, we blefs, we glorify, we give thee thanks, we love thee, with all our heart, with all our foul, with all our flrength j we offer, give, confecrate, facrifice to thee this lame heart ; take it, pol- fefs it whole, purify it, enlighten it, landtify^ it 'y that thou maylt live and reign in it now, and always and throughout all ages." + Once more ; the frequency of their addref- fes to the Virgin Mary is an evidence of their
D 2 undue
' L'OfF. ds la Sainte Vierge Miirie, Zr/^f 1681. p. 33. ' Mendof. \'iriu. 1. 2. prob. 9.
^ L'Ange Conduct, diiiis la devotion Chrctienne, p j^. -^Ib. p. 185,
[ 28 ]
undue refped; to her. Their Rofary^ which they pretend the Virgin Mary herielf infpired, and dehver'd to St. Doiriinic about the year I220 ; and which, one of them lays, is a book that cannot be valued at its full worthy confifts of an hundred and fifty Ave Marias^ and iifteen Pater Nojlers ; fo that hxre are ten addreffes to the Virgin^ to G?ie direfted to God ; an equitable proportion befure ! Is not this exalting a creature abovd God ? But no wonder at this, if it be the opinion of tlic Romanifts in general, which St. Bernardine declares as his own, that the Virgin's reply to the Angel Gabriels ialutation ; Behold the handmaid of the LORD, be it unto me ac- cording to thy word ;5 was fo highly meritorious, " that by that ad; flie has done more for God, " than God for her and all mankind ; and that '^' men may i'd.'^j to their comfort, that upon the " Virgin's account God is more obliged to man, " than they are to Gcd.".^ Oh horrid blaf- phemy ! Monftrous impiety ! This the lan- guage of a Roman Saint, venerated as fuch by the holy church ; it fliould rather be abhorr'd as the language of a tongue fet on fire by Hell.
I have been the larger on this head, as it is the turning point of the controverly ; and I hope I have fufficiently fliow'd that the church of Rome does fomething more, than pray to Saints to pray for them. And yet they add,
5. That what they do is really no more than dehring the prayers of fellow-faints on earth.7 This plea is confuted by what has been juft
mentioned,
5 Luke \. 1%. •* Bernard. Seneiif. Scrn.6i. art. 1. c. 11. 7 Trof. ofCith. uiith, p. 43 Vid. Bp. Condom. Ice cit.
[ 29 ]
mentioned, upon fuppolition that the RomtJJ:> church actually prays to Saints for their af- fiftance. But we will wave that ; and only fay, that common fenfe will really point out a vail difference between the two cafes men- tion'd. Befides j the council of 'Trefit meant more : This is plain, becaufe they found the rea- fon of praying to the Saints upon their reigning with Christ; which would be downright non- fenfe, upon fuppoiition that the regard paid to the Saints in heaven, was not fomething more than the regard due to Saints on earth ; and the invocating the y^r/wt-r was not widely different from asking a fhare in the prayers of the latter. The fame council direfts to invocate the Saints, in the manner of juppli cants; which furely inlinu- ates more than the bare asking a favour of a li- ving friend, with whom we converfe. When fellow-faints are removed out of the reach of ci- vil converfation, they are no longer to be applied to for any favour ; and it would be no greater an abfurdity to fall down upon my knees here at London^ and to pray to a living Saint at York ; than to diredt a prayer to a departed Saint, fuppofed to be in Heaven. Every one fees a ma- nifeft difference between bowing the knee in 3 civil falutation of a friend prefent with me ; and the bowing down in a folemn prayer, and calling aloud to a fellow-faint, who neither hears nor fees me.
6. The church of Kome pleads antiquity for this pradice. The council of Trent fpeaks of it as the ufage of the apojiolic and catholic church
from
[ 30 ]
from t}ie beginning of Chrlfllanlty/ Bellanmne- and Azorius > allert, it was approved by all the Qreek and Latin fathers. In anfwer to this 1 would offer two things,
1. That fuppofing what they aifert be true; yet this will not prove the lawfulnefs or fitnefs of the prad:ice. It proves no more, than that thofe fathers were of that opinion j but this does not infer an obligation upon us to be of the fame mind. Our religion is to be learnt from the fa- cred Scriptures, and from no other authority. If the word of God appoints any religious wor- fliip, I am bound upon my allegiance to my Lord and Master to conform to it : If the word of God is filent as to any a6t of religion, all the fathers, councils and popes that ever were have no authority to bind my confcience 3 'tis a bold jnvafion of the rights of Jesus Christ, the only lawgiver to his church j and in duty to him I am bound to bear my tefhimony againfl fuch unwarrantable ufurpation. He has left no deputy, or vicar on earth, neither has he quali- iied any for fo im.portant a trufl:. But
2. I deny the truth of their alfertion ; and in- fift upon it, that they have not antiquity on their fide. There are fathers againfl fathers, councils jigainfl councils, popes againfl popes ; and fome of each fort again ft themfelves ; fo that if we were to be guided by authority, we fliould be at a lols where to fix, and every onemuft be allow'd to chufe his own mafler. However, if antiqui- ty be of any confequence in determining matters
of
'* SfffT. 21;. * Dc ccol. triuinp. 1. i. c, 6,
3 Irifi, iiior. T. I. I- '). c. 10.
C 31 ]
of religion, the earlieft mufl be the beft: and this is clearly agalnfl the church of Rojiie in the affair now before us.
Archbiiliop UJJ:er, who had as accurate a knowledge of antiquity as moft men, tells us^ that " as to the firfl 400 years after Christ, " for nine parts of that time, not one true tefli- " mony can be produced out of any father in " favour of this dottriiie 3 but thefe kind of men *' (fays he) have fo inured their tongues to talk " of ALL fathers and all writers, that they " can hardly ufe any other form of fpeech ; ha- " ving told fuch tales as thefe fo often over, that " at lail they perfiiade themfelves that they be " very true in good earneil."*
Cardinal Perron^ Richiieu^ and other learned writers amongft the Ro}?ja7iifls own, that the in- vocation of Saints was not pradiis'd for the three firfl centuries : The reafon they alTign is a veiy remarkable one, and what fliould for ever have kept that prad:ice out of the Chriftian church ; 'tis this, becaufe praying to the Saints would have been too much like the pagan idolatry, and fo have obftrudied the fpreading of the gofpel, the heathen juftifying themfelves by this pradtice. And by the by, I verily believe that the fuper- ftitions and fopperies of Popery have done more prejudice to the Chriftian caufe, than all the open oppoiition made by Jews or Infidels.
The firfl fymptoms of this worfliip did not appear till towards the end of the fourth century; it leen^s to fpring out of the regard which the Chriftians at that time fhow'd to the memory of
the
♦ Anf. to Jefuit's Challenge, p. 421, 434.
[32]
the martyrs ; they frequented their tombs and erected altars there, praying to G o d and enga- ging themfelves to a ftrid: imitation of the virtues and piety of the departed martyrs: But by de- grees, as the church got into eafier circum fiances, men grew wanton and fuperftitiousi and the re- gard they at firft paid to G o d at the tombs of the martyrs, adoring him for the advantage of their examples, dwindled into praifes and eulo- giums of the Saints themfelves. In thefe they ufed fome apoflrophes and rhetorical addreffes : from hence arofe a fuperflitious regard to them, and at laft it grew up to a dired: invocation and adoring of them.^
It would be endlefs to multiply quotations out of the fathers, which I am furniflied with ; I fhall entirely wave them, and only further add, that it does not appear that any publick prayers to Saints were eftablifli'd till A. D. 787 by the 2d council of Nice: and this council was con- demn'd by another held at Fra?icofurt A.D. 794: and the invocation of Saints was likewife con- demn'd by a former council held at Corijlantvjo- pie A. D. 754, where no lefs than 338 bifhops were prefent. ^ It is upon the whole plain, that this was no dodirine of the firfl and purefl ages of Chriflianity ; and by what authority it be- comes a duty now, it concerns them to confider, who plead for the pra(5lice.
7. It is further pretended, that out of reve- rence to the divine Majefly, they apply to him by the Saints, and this argues great humility.
Thus
^ Vid. Span. Chr. fac. p. 865, 7 lU. 13 13, & fec^.
[ 33 ]
Thus in St. Pauls time, there was a fet of men attempted to introduce into the church Aji- gel-ivorjhip upon the fame pretence of humiHty. The aportle condemns it, as an inftance of hu- mihty, which God had not commanded nor did he exped: : Let no incm beguile you of your r<?- wardj in a 'voluntary huiniUty^ or, as it may be render'd, a volunteer in humihty j pleafing him- felf in his humility, or afFeding it.^ The pagan idolaters pleaded the fame excule for the woilhip of their inferior Godsj and faid, " By thefe we •' go to the great God, as by officers we go to a *' King," St. Ambrofe refuted this plea in favour of heathen idolatry, and it will ferve equally for a confutation of the popijh. His words are to this effecft, " Is any man fo mad or unmindful of *' his falvation, as to give the king's honour to an *' officer of his court ? which if a man does, he " isjuftly condemned as guilty of treafon : and " yet they think themfelves not guilty, who " give to a creature the honour due to God's " name, and forfaking God adore their fellow- " fervants, as tho' any thing greater than that " v/as referved for God himfelf" He goes on and fhews the difference of the two cafes; " there- *' fore (fays he) we go to a king by his officers " and nobles, becaufe the king is but a man, and " knows not of himfelf whom he may moft fit- *' ly employ in the adminiflration of his affairs: " his officers and courtiers mull: enquire the cha- " rasters of men, and recommend to him ; a '' king is not able to do all by himfelf. But " there is no need of one to recommend us to
E " the
* Col. ii. 18. Bthiiv IV To.'Trwajt^cvjjiH'
[ 3+ ]
*^ the favour of God j a devcut mind is a fuffi- " cient recommendation to him, from whom " nothing can be concealed, and who knows '' the deferts of all."?
I can't help remarking here, that one grand caufe of errors both in faith and practice, is a pre- tending; to be wife above what is written : and concluding what is fit to be fettled in the matters of God, from what is ufually done amongfl men. 'Tis a foolifh conceit, that God is/hch an one as onrfehes, which difpofes men to make al- terations in the conflitution and fettlement of his kingdom, and boldly to iiwade his royal prero- gative: God will liuely fooner or later repro'-ce thofe, who dare treat him in fo free a manner.^
But when the church of Rome is got into this fit of modefcy ( for 'tis not her natural temper) let her be ask'd ; Where is humility or reverence to the great God in pretending to dictate to him, or determine the fitteft way of accefs to him, when he himfelf has dire6led a very different one? An earthly king would feverely relent fuch fancy infolence j and would not treat the daring offen- der with that patience and forbearance, which the bleffed God exerciles towards men. It is well for us, that God is not altogether fuch an one
as ourfelves. I am fure the Roj7iiJJj church
would give a much flroiiger evidence of her re- verence to God, than ever yet flie has given ; if file would clofely adhere to the declarations of God's will, as they are recorded in the, facred Scriptures j and make that infallible book the on-
ly
'i Ambr. Comm. ad rRom. i. ' rial. 1. 21.
[ 35 ]
ly rule, whereby to regulate faith, and worfhip, and manner of Hfe.
Having fully ilatcd the Rontijld dod:rine of in- vocating the Saints, and fairly conlidcr'd all they have to fay in fupport of fuch a practice ;
II. I fhall now produce fome arguments ngainfl it, to Ihow that it is not only iinprofitabJe, but iikewiie unlawful.
I. We have no command of God for it. In all our difquilitions about religion we are to con- fider the bleffed God, as the recftor of the world, who has an unqueftionable right to prefcribe laws to his rational creatures: thele laws, fufficiently iiotiiied, we are bound to obey. Accordingly God has reveal'd his mind to man in the lacred Scriptures, thofe ftanding oracles of our holy re- ligion. Whatever inftitutions we meet wdth there as appointed by God,- we are religioufly to com- ply with ; whatever elfe is appointed by others^ if it have no foundation in the word of God, we are fo far from being obliged to the pradtice of It, that in honour to God we ought to protefl again ft it, as a bold ufurpation of the divine authority.
In the cafe before us, the practice of the Ro- man church is altogether vohinta}')\ without any dlrecftion of Go d, our adverfaries themfelves be- ing judges; for they don't attempt the proof of it out of Scripture.
Now fuppofmg that God, as the fountain of honour, may, confidently v/ith his own dignity, .make a grant of fome fort of religious wori'hip to Angels or eminent Saints, his favourite friends, dear to him 3 yet if he has not ki:n fit anv where
E 2 ' t<>
[ 36 3
to make this grant, who dare give his glory to another? Who can anfwer to his Majefty the bold infringement of his prerogative? Can the invocation of Saints be thought agreeable to God, when he has not given us the leaft intimation that it is lo ? If this was neceflary or fit, is it not furprizing that when fo many directions are given about prayer in the word of God, we fhould no where be taught this lellbn ? Efpecially when we are bid to pray for one another, and to ask the prayers of fellow-chriftians in our afflictions, is it not aftonifliing that we fliould not be direct- ed to the Virgin Mary, or fome other Saint of intereft in the court of heaven, whofe prayers the church of Rome tells us are very meritorious ?- - -^ But not one word in all the book of G o d look- ing this way. And can any one fuppofe that a matter of this confequence would have been omitted, if God had intended or expeCled any fuch thing ? But there is neither command, nor example, nor promife to encourage the pradtice, nor threatning to thofe who negleCl it, upon which to graft this doCtrine, in the whole Bible. Their own doCtors bear teflimony to this; Banncs, Cottan, Bellarmine and PerroJi : and this latter confefied to Ifaac Cafciiibon, that he himfelf never prayed to Saints, but only as he went in proceffion.' He had the checks of con- fcience, that what he did was wrong, but yet he muft fave appearances, and do it to fecure his credit with men of that intcreft in which he was imbark'd : parallel to the cafe of Naayjian, hi this thing the Lord pardon thy fervant^ &c. ^
In
-■ I'id Andr. orufc. poftKuma.. * 2 Kings v. 18.
[ 37 ]
In a word, nothing muft be allowed in God's worfliip, but what we have his warrant for ; ih that the very filence of fcripture is enough to condemn the praying to Saints. But,
2. The fcriptures are very ftrong againft this worfhip. Our Saviour's anlwer to the devil, al- ready mention'd, appropriates religious worfhip to God, and confequently excludes the Saints from any right or claim to prayer, which is a principal part of worfhip.
The worfliip of Angeh is exprefsly forbid by the Apoftle ; and the chriftian converts, to whom he writes, are warn'd againft being be^ guiled into the prad:ice :' By parity of reafon the worfhip of Saints mufl be condemned 3 the Saints cannot be fuppofed to have higher pre- tenfions to this homage than the Angels, if they be allowed to have equal. An Angel reproved St. yohn for an attempt to worfliip him ; befell at his feet to worJJjip him^ (a common poflure of image'-worfiippers in the Romijlj church :) fee thou do it fiot, fays the Angel, / am thy fellov)-fer^ 'uanf^ and of thy brethren that have the tefii^ vtony of Jesus ; worfiip God :^ He is the only adequate objedt of religious worfhip ; the highefl Angels and the moil exalted Saints in the heavenly world, are but our fellow-fervants ; we all belong to one family and ferve the fame mailer ; thofe above^ indeed, in a higher flation ; we belowy in the ilation afligned us for the pre- fent, but in expedlation of advancement in God's due time.
The f Col. ii. 18, * Rev, xix; ?o.
[ 38 I
The doBrine of de'^jils, which the apoflle tells Timothy of^^ as what would be taught in the apoftacy of the latter times, I apprehend to be nothing .elfe ; than this idolatrous \vorfliip of Saints in the Romifi church, borrow'd from the worfliip of Daemons or inferior Gods in the Pagan world. A parallel might be drawn be- tween the one and the other f but inftead of thajt, Iclofe^this hpad with a pafTage of one of their own writers ; *' Many Chriflians, fays he, ■ do^for the moft part tranfgrefs in a good thing,- that they worfhip the Saints and Sain- telFes, no otherwife than they worfliip God himfelf j nor do I fee in many things, where- in there is any difference between the opinion wliich they have of their Saints, and that which the Gentiles maintain'd concerning *' their Gods." 5 ,
3. This pradice hio;hly derogates from the honour of God; As God was the maker of all things, fo 'tis his glory to have all his creatures depend upon him, and dired: their eyes to him for the fupport of the feveral natures which he has given them, and for a fupply of needful blefiings. Praying to the Saints for a fupply of our wants mufl certainfly lefTen our fenfe of de- pendance upon God, and obligation to him j and this infringes his honour.
It is an affront to God, as it is without his warrant or diiedion. And,
Itis. injurious to God, as it argues low and mean thoughts of his Majefly. It looks as if
5 I Tim. iv. ;i-,>;:^ ^ A '
4 Vid. J of. iicde of the apoftacy of the latter times.
5 Lud. Viv. in Aug. dc Civ. Dei, 1. S. c. 27.
[ 39 ]
we did not efteem him that almighty, wife, and good being, which he really is. For did we firmly believe his infinite wifdom^ we fliould fcarce pre- tend to prefcribe or fettle the way of approach to him, and that different from his own ap- pointment. Were we thoroughly perfuaded of
his immenfe goodnefs and compajjion^ we fliould not defirefucha number of advocates, as if God were almofl inexorable.— And were our mindsproperly imprefs'd with a fenfe of his almighty po'wer, we fhould not run to Saints or Angels for their help ; but have recourfe to him, who is the Lord of angels and men, andean imploy any of his creatures as inftruments to compafs his ends, and to promote the happinefs of thofe who trufl in him and pray to him.
4. It is highly injurious to Jefus Chriji. And thus it is partly, as it defeats one grand end of his coming into the world, and fetting up the gofpel-kingdom in it, 'uiz. to deflroy idolaiTy, which in the flrongell: (tx\k is the work of the devil. See ift Epillle of yoh?i, and the chapter where the text is.
But it is principally injurious to Christ's in- tercefhon. The Papijis can't allow this ; tho' every one may fee, that having recourfe to the prayers, the help and afiiflance of Saints mufl be an affront to that one mediator between God and men, the man Christ Jesus : it is an in- finuation, that he is not thought fufHcient to manage man's caufe with God without the aid of affifling Saints or Angels. As the notion of two Gods is herefy againfl iiatiiral religion j fo the dodrine of more mediators and interccfTors than
one.
[40 ]
one, is herefy againft the gofpel. There is cm God, and one mediator beHveen God and men^ the man Christ Jesus, who gave himfelf a ranjbm for all!" Now is not applying to the Saints for their prayers and their help a barefaced oppofition to this gofpel dodtrine, and an open injury to the bleffed Jesus ? But it feems thefe men are better acquainted with the mind of Christ than his own Apollles ; or otherwile St. "John was greatly miftaken, when he tells US; If any man Jin, we have an advocate with the Father^ Jesus Ce^rist the righteous : He fhould furely have faid, we have many advo- cates : But this doctrine was not true in St. yoh?is days, tho' the church of Rome has de- termined it now.
I prefume mother church was in one of her fits of modefty, or in a penitential mood, when fhe appointed this worlhip oi Saints : For be* fides the profit it brings in, which we do but hint at: I can imaojine but two inducements ihe could have to inllitute fo extraordinary a fervice ; namely, cither, the good mother was fenfible of the abominations of her children ; nor had rea- fon to imagine they would mend their man- ners, when they had the benefit of her indul^ gences ; and fo concluded they would fi:and in need of all the prayers and all the merits fhc could fcrapc togetb-cr for them : Or cljt\ being confcious how llie had departed from the gofpel of Christ, ihe concluded that llie could not with any modcfly apply to him, whom flie had highly afiVontcd, and therefore file direcfts
her
* I Tim. i). ij, i>
[41 ]
her poor children to the patronage of ofheiSj whom for that purpofe fhe Had exalted to great honours.
According to the conftitution of the gofpel, we may as lawfully make to ourfelvcs more Gods, as we may more m.ediators than one.
But to evade the force of this reafoning, the Romijb church has framed a very fubtle diflin- d:ion betv/een a mediator of redemption^ and a mediator of interceJfion\ the former, they fay, belongs to CiiRisry^/t'/v, the other the Angels and Saints in heaven are intituled to. But the icriptures give no countenance to fuch a dillin- (Stion. They plainly teach us, that the intcrcef- fion of Christ is founded upon the meritorioul- nefs of his death and fufferings 3 his giving him- {'cX^ a ranfom for us, and being the propitiation for our fins, claims for him, and fupports the charadier of our mterceffbr. Thefe are mutually dependent and clolcly connected. He is exalted to the right hand of God, as a reward of hia fufferings, and there he fits to make interceflion for us : Whoever therefore advance any to be affeflbrs with Christ in this important work, they undervalue his merits, and rob him of his glory.
The clofe connexion of redemption and in- terceflion our adverfaries feem to be aware of; and therefore to folvc the difficulty, Bellartnine fays, the Saints are 7nediators by participation -y but this is with the fame propriety, as he elfe- where calls them Gods by participation. Accord- ingly the church of Rome makes no fcruple in her publick prayers to beg God's pardon, mercy and S" favour
[ 42 ]
favour on account of the merits of the Saints ^ and prays to them to obtain bleffings by virtue of their merits : They depend upon the merits of the Saints, and put themfelves under their pro- tecflion with the utmoft fatisfadlion of mind, as if tlicy were Gods. Bifliop Stilliii^feet to this purpoie lays, *^ I have known mylelf intelhgent *', perfons of their church, v/ho commit their " fouls to the Virgin Marfs protection every " day, as we do to ahnighty God's ; and fuch " who thought they underftood the do6lrine and '' pra6lice of their church as well as others." ^ In the celebration of the Mafs^ the prieft fays thus, " We pray thee, oh Lord, by the merits " of thy Saints (he kilTes the altar) whofe re- " licks are here, and of all thy Saints, that thou *' wouldft grant us the pardon of all our fins, ^' Amen," ^ Not a word of Christ in the prayer. But none of their docflors, that I know of, ever deny'd the merits of their Saints, and therefore we may difmifs this head; for every one muft fee that by this pradice great diiho- nour is done to Christ, as if he needed the affiftance of the Saints, in order to the fuccefs of his interceffion : Nay, fome amongft them have carried the matter further, and have not fcru- pled to fay, " that the intercefiion of the Saints *' is fometimes more available than Christ's." 5 And another fays, " he cannot tell which to
' Of Idol, of the Church of Romr, p. 145. * Miff. Rom. Ed. Paris, 16S4.
3 Vid. Salnifr. ubi fup. cit. Hen. F.'fz-Sh/:c» of the Mais, I. 2. p. 2. C. 3.
** prefer,.
[43 ]
prefer, the Mother's milk, or the Son's ■ '' blood." *
5. This invocation of Saints is highly abfurd„ For,
It does not appear that they have any knouo-' ledge of our affairs here on earth, or can hear our prayers. The Koinaiiifis prove they have, thus; It is faid there is joy in the pre fence of God over onefmner that repenteth : 5 And 'tis faid the Saints /Jjall be equal unto the Angels ;^ therefore the Saints know of the repentance of linners, and by parity of reafon, they know other things. But we fhou'd remember that our iikenefs to Angels, as there mentipn'd, is to commence at the re- furrecftion ; and then I prefume there will be no further room or need of prayers to the Saints. But if the inhabitants of heaven have any knowledge of our affairs, 'tis moft likely to fuppofe they have it by revelation from God ; and upon this fuppolition 'tis monftroufly abfurd to pray to them ; for then it will be thus : Firft pray to a Saint, then God tell that Saint, who it is that prays, and what he prays for 3 then the Saint muft go back to God and pray for fuch perfon, and for fuch a mercy deiired. Can any thing be more abfurd than this, to fend God upon the errands of his creatures ; or to luppofe that to be done in heaven by God and his lervants, which would be laugh'd at as a fooliili and ri- diculous farce, if ad:ed between a king and his fubjed:s, or a mafter and his fervants on the ftag^ oi this world.
+ Car. Scrihar. in Amphit. honor,
5 Luke XV, 10. ^ c. XX. 36.
F ? Again j
[44]
Again ; if they could hear our prayers, 'twould be abfurd to pray to them, becaufe they have no ■power or authority to intercede. Thole who pre- tend to imploy them in this fervice, fliould be able to produce their commilhon.
Further ; Praying to them fuppoies, that they ^rc pojjifsd of di-viiie perfect iom^ and fo makes Gods of them. Particularly it fuppofes, that they are ojnniprefent ^ omnifcient^ almighty^ and aU'jiifpcient : Thefe are incommunicable perfe- (flions of Deity, and can't belong to any crea- ture; and yet thefe muft be llippofed to be in the Saints, if all men, from all parts of the earth, and in all circumftances arc to dired: their prayers to them : I'll give a fpecimen of fuch a prayer; '' My dear Angel St. Michael^ all the *' Angels, my patrons and patroneffes, Saints "■ and SaintelTes, whofe feaft is celebrated this *' day ; come and keep me company, and affift " me in my neceflities." 7 Befides ; the power of knowing the hearts of men is by confequence afcribed to the Saints by this practice of the church of Rome ; nor can the charge be evaded, lince the council of T'rerif fpeaks of mental prayer as well as vocal. Mental prayers can comx within the knowledge only of him, who fearches the heart; which God claims as his peculiar prerogative, I the\jORT> fearch the heart ;* nor will he give this glory to another.
Once more; this is abfurd, becaufe we may be fure, that the Saints the/fi/ehes isdHI not admit this 'Lcorjhip. St. Peter and St. Paul with the
' [,'.\rc;c Comha. ^Jc. p. i. * jtr. wi:. 10.
greateft
[ 45 ]
greatefl abhorrence rejefted it, while they were on earth, as an abominable indignity to the great God : and I prefume they have not lefs reverence for the divine Majefty now they are got to hea- ven. The Romanijh ufe this fort of arguing to prove that the Saints in heaven pray for thofe be- low ; becaufe they did fo when they themfelves were on earth, and their charity is increafed by their fight of God in heaven. 9 And I fuppofe charity is not the only grace or virtue the Saints will be perfed:ed in, when they are got to hea- ven : Their charity is not fo perfected fure, as to deftroy their other graces ; it is not fo im- proved, as to abate their reverence to God, or their zeal for the honour of their Saviour ; their humility can't be turn'd into a proud afpiring to be equal with the fon of God, It was part of their excellence, while on earth, to have hum- ble thoughts of themfelves, and an admiring fenfe of obligation to Christ their redeemer; they had learnt to account themfelves but iin- profitable feri: ants to the great God ; and when rhey had done their beft, 'twas the humble lan- guage of their fouls, Not /, hut the grace nfGor> that was with me. And I prefume they will not be lefs fenfible of obligation to God, or of their own unworthinefs, when they have reach'd heaven ; they will then caft their crowns at the foot of God's throne, afcribing the glory of all his works both in the kingdom of providence and of grace to him. Thou art worthy to rccei'-ce all honour and glory and praife. ' They, holy
9 Pioi". of Cath. Faith, p. 41. f Rev. iv. :o.
fouls,
[ 46 3
fouls, have no notion of merit; and therefore know themfelves not to be qualified to intercede for others.
I am incUn'd to think, that the Ro?niJh church was aware of this, and doubted whether truly- pious Saints above would undertake to mediate men's concerns with God : And therefore to do them juftice, they do not rigidly infift upon it, that the Saints they worfhip, fliould be fuch only as pajsd tke tune of their fojourning in the fear of God, truly good and pious fouls ; 'tis not neceflary with them, that they fliould be ftricftly Saints^ in the full fenfe of that word, or in the efteem of God ; 'tis enough for their purpofe if they are Saints of the Pope's making ; and there- fore no wonder that we meet with fuch a differ- ent variety of names in their calendar 3 every man may pick and chufe his patron, for there is choice enough.
Some few there are on the roll, whofe praile is in the church of Christ ; fuch as were great inflruments cf promoting the gofpel, while here on earth ; and thcfe I doubt not Ihine now with a glory, like the fun in the kingdom of our Fa- ther above.
But others there are, who have left no re- membrances of them, only fuch as mujft raife the juft indignation of every pious mind : Men of moil wicked and profligate lives, monfters in nature for cruelty, and of the mofl bloody difpofitions, V/itneis here St. Domijiic, whofe memory will ever be abhorr'd, for his having been the author and contriver of that curfed engine of perfecution, i\\q Inquifjion : Witnefs
likewife
[ 47 ] likewife a Saint of our own country, the famous Thomas a Becket, who had no good quality be- longing to his character; pride and treachery eompofed the man ; li.: was a rebel to his king, and a traytor to his country j but being a bigot to the church, his lins were abfolved, (N. zeal for the church will cover a multitude of fins!) and he was raifed to the dignity of a Romijh Saint J and became in a manner the idol of this part of the woild for near 200 years : he per- fectly eclips'd the glory of the other Saints for a while ; nay, we are told, that whereas there were three altars in the cathedral church of Can- ierbiiry^ one eredlied to the honour of Christ, another to the Virgin Mary\ and a third to this St. I'homas-y the offerings at his flirine came to about 1000 /. when thofe to the Virgin came not to 5 /. and to Christ nothing at all. And a noted hiftorian tells us, that in one year, viz. A. D. 1420, there were no lefs than 50,000 foreigners came in pilgrimages to pay their ho^ mage at this tomb. - Upon the whole, the church of Rome has no reafon to faften the charge of idolatry in the heathen world, on their wcrfhipping evil Spirits ; they can match the worft of them wath feme of their Saints.
Others of this facred tribe could be thus ad- vanced, one w^ould think, for nothing but their folly. Their great St. Francis^ according to their own accounts, may be juflly fufpeded of wanting common feme. His throwing away his cloaths, and running about ilark naked, was fuch a freak, that he ought either to have been
* Rapin'i Hilt, of Eng. V. 3. p. 48,
whipp'd
[48 ]
whipp'd about the flrccts by way of punifliment for his impudence, or have been contined for a madman. His preaching to birds and bealts, and talking to them as fellow-creatures, was flupid and ridiculous.
Once more; There are other Saints on their lift, who never had any real exiftence; no other being, but the imaginary one, which their own legends have given them : and their accounts of them are fo romantic, that one would imagine they could not themfelves believe there ever were fuch perfons : witnefs their monftrous giant St. Chrijlopber^ who carried Christ crofs an arm of the fea 3 St. Longmus the Roma?t foldier, who thruft the fpear into Christ's body on the crofs ; St. George j St. JJrfula with her II 000 virgins: and many others, whofc names are preferved among the Romifi Saints, though they never had a being amongft living men.
6. This worfliip of Saints is very imprudent. For fuppofing it be allowable, 'tis a round about way J which common prudence would forbid us to ufe, unlefs God himfelf had dired:ed it. No prudent man would try twenty methods to effed: a thing, which could as well or better be done one particular way. The facred fcripture tells us the diredl way to the father is by J ejus Chrifl : / am the n.vay, the truth and the life^ fays he of himfelf; nay he fpeaks it exclufively of all others, no 7nanco7ncth unto the father but by 7ne''^, The great God has direded me to come to him by his Son, and has allured me of fuccefs in this
way :
5 John xiv 6
[ 49 ]
^Aray: Now though perhaps I may be vain enough to think, that it would be more humble and more relped:ful to go to God by the interceffion of Angels or Saints ; yet if I defired fuccefs, common prudence would teach me to take the way, which God has appointed.
Befides; fuppoling it to be a doubtful cafe, whether we fhould give religious worfliip to Saints or not ; prudence would forbid my doing
it, becaufe it is fafer not to do it. — If Pro^
tejlants are in the right, the PapiPus a'.e guilty of a moil heinous lin, in giving God's glory to others: if they are in the right, then njje are wanting in fome refped:, which we n.;^nt have given to the Saints ; but were not bound by any command of God to do it j for this is not pre- tended. If we are in the right, the church of Rotne is expofed to the dreadful refentments of God for finning againft him : if we are not in the right, all we lofe is the benefit we might re- ceive by the prayers of Saints : but I apprehend we fhall not feel the lofs, if we can fecure, ( I pray God we all of us may ! ) an interefl in the prevailing interceffion of Christ our redeemer*
I clofe with remarking, that the RomiJJj man- ner of making Saints is a great objecflion againft worfhipping them. This is done by the Pope, with a heap of ridiculous ceremonies, and for the fake ufually of immenfe funis of money, given by princes who are defirous of the glory of pro- curing canonization for fomc favourite friend ; + for you mud: know that thefc Saints generally arc
G drawn
* V, Picart's Cerem. and rel. cull. Vol. I. p. 3H6.
[ 50 1
drawn up to Heaven by a cord of gold, and if it was not for the power of that metal, hundreds
of them had never been fuppofed to be there.
But what horrid, infolent arrogance is this, for a fniful earthly man to pretend to make thefe petty Gods : If his Holi?7cJs had this power, the Romanijls might with fome fort of propriety ftile him our Lord God the Pope ; and need not deny, or be afham'd of it afterwards. Monflrous im- piety, for a finful creature to conflitute himfelf the diftributer of heavenly blefiings! And this he eifedlually does by appointing the Saints, whofe prayers and merits procure them, and by whofe hands they are convey'd.
II. I am now come to the lid branch of my fubjed:, which is the ivorjhip of Images. I muft be brief in my remarks upon this. Let us firft enquire what the doctrine of the church of Rof?ie is in relation to this matter, and then exa- mine the reafons againft it.
Their late book for the ufe of converts de- clares, that *' they do not think it unlawful to " have the Images of God the Father, and of " the bleffed Trinity; and they make no *' difficulty of painting God the Father, under *' the figure of a venerable old man" 5. But I think the fcripture is exceeding plain againlt this, and I take it to be abfolutely unlawful to make any fuch reprefentations of God : he is a fpirit, and therefore cannot be likened to any thing that is corporeal. To ivhom will you liken God?' or ivh at UkeiKJs will ye compare unto him^'^ But
the-
5 Id. Ibid. p. .j9. ^ Ifaiah:::. i8, Sec.
[ Sr ]
the Romanijis fay, that they do not think fuch Images of God unlawful, " provided tliey be " not underflood to bear any likenefs or refem- " blance of the divinity" 7 : But for what end are Images defigned, if not to reprefent the pro- totype?
But the Council of T'rent has exprefsly autho- rized the making and ufe " of Images of " Christ and of the Virgin Mjry, and of other " Saints, and has appointed that they fliould be ** placed in churches, and that due honour and " veneration be given to them". The Romifi dod:ors differ about the veneration due to Images ; fome fay, they are to be worfliipped p-operly^ fo as to terminate the worfliip on the very Images ; others fay, analogically or improperly fo as to ter- minate the worfhip upon the prototype or ori- ginal, whofe Image it is. [ I fuppofe thefe do- <ftors will then allow that fome worfhip is termi- nated on the Saints, not all on God. ] Some argue for xh^ fame fort of worfhip as is due to the original ; others fay an inferior and different one. Their dodlors thus differing, the council has left it at large : though there is one claule, whicli blabs what they mean; their learned men mav be acquainted with it, but it was not hie to trufl it with the common people : they mean in truth to command every thing, which has been efta- blifhed by the decrees of councils, but efpccially of the 2d Council of Nice?' Now 'tis well known in the learned world that this Council of
G 2 Nice
7 Ifaiali xl. i3, ^c. * Cone. Trid, Sefs. 25.
[52]
Nice ex^prefsly confirms the adoration of Images, They fay thus, *' It is our opinion that the Ima- " ges of the glorious Angels and Saints are to be '^ adored', but i^ any man is not fo minded, " but doubt-^ ^Dout the adoration of Images, him ** the Synod pronounces accurled". Hence learn the fenfe of the fathers of 'T'reiit j and that this is the real opinion of the church of Home may be inferr'd from the conftant pradlice of her votaries.
Our adverfaries fay, they do not pray to the Images, but only bfore them j and that " be- " caufe the fight of a good pidure or Image " helps to enkindle devotion in the heart". How a devout frame of mind towards God fliould be rais'd by the fight of the Image of St. Francis^ the picture of St. Dominic^ or the fhrine of St. ^hotjias of Canterbury^ I am at a lofs to conceive : and if any devotion be thus artificially raifed, I imagine it cannot be of much account with that God who fearches theheart, and requires truth in the inward parts. They would have us believe, that they pay no regard at all to the Image, but only thrd that to the original : This pretenfion ' . ;;xtremely confident, A naked reprefentition of what they do with reference to the Lxi.igcs, wiii be a fuffi- cient confutation of I'.is bold evafion.
The ImagCkS of Saints are in tli^ir churches ; placed there by authority -, the people flill down on their knees before them, or lie proflrate at their feet ; they offer incenfe to them ; they ered: altars, and dired prayers to them ; they make vows before them s and they kifs them. Thefe
arc
[ 53 ]
are all a<fts of adoration, and their learned docftors will defend this devotion. Thefe were the expreffions of Heathen idolatry ; and why they fliould not be interpreted fo now, I know not. Thefe actions plainly fliow that their regard is to the Image itfelf Let me particularly men- tion the ceremony of kijjifig the Images. To kifs in a religious fenfe is to adore ; thus idolaters were wont to kifs their gods. Fliny mentions the kifs as a facred rite ufed in their adorations. The facred fcriptures alio mention this 9. Cicero tells us of a brazen ftatue of Hercules, that the chin and lips of it were worn off by thofe who did adore him : And I can tell you of a brazen ftatue of St. Peter in the great church of Rome^ whoie toes are worn oif by thofe who adore him : And I am well ailured by fome ingenious gentlemen of unqueftionable integrity, who have a(5tually feen this famous Image ; that it bears thofe marks of venerable antiquity, by which ^very one skill'd in that fort of learning knows it to have been a ftatue of 'Jupiter in Pagan Rome. The worfhip truly feems to me to be the fame in Papal Rome ; and therefore the Images may fcrvc as well now as heretofore, only altering the names.^
That they have a regard to the images tlicm- felves does alfo appear from hence, that they afcribe miracles to them j they arc flupid enough to think, that fome images bleed, others weep j
ibme
9 I Kings xix. i8. Job xxxi. 27. and Hof. xiii. 2. * V, Dr. Con. Middlcton^ Letter from Romt ; a nioil cuiioas and entcruining piece, printed Z-cz/dtr/, 1729.
[ 54 ]
fomc give a gracious nod to the devotees in to- ken of acceptance of their prayers and offerings, and are made to bend the body, or reach forth the hand towards their deluded worftiippers ; they imagine there goes forth from them a power of heahng; and they tell us, that by the touch of them difeafes, otherwife incurable, have been and are removed ; and as they have particular 3aints for the cure of different diforders, fo like- wife have they fcveral pidtures and images of the fame Saint, which have their different powers of performing mighty feats. I will mention- one inftance 3 I have it upon very good autho- rity, and I fuppofe moft of our Italiafi mer- chants know the truth of it.
Tho' there are in Italy many pi<5hires and Images of the Virgin Mary ; yet there is a pi- (fture of high renown, call'd Madona di montc negro: She belongs to a convent on the black mountain near Lroorne ; 'tis an ugly piece of daubing, (not greatly adapted to enkindle devo- tion, one would think) pretended to be found under ground by a fliepherd, to whom it was reveal'd, that he fliould carry it to the place where it now relides, and that a church fliould be built there j which in procefs of time was done, with a handfome convent and a comfort- able fubfiftence for a number of Monks : This Madona brings her mafters great gain by the wonderful cures flie works ; flie is peculiarly ferviceablc in epidemical diffempers 3 upon which occafion (lie has been applied to for help, even by whole communities : Witnefs the city
of
[ 55 ]
of Livorne-, when fuch a diflemper raged there, tliis Lady, at the interceffion of the citizens, was brought down from the black mountain, attended by the feveral confraternities with great pomp -y the citizens firft giving a large fecurity to return her fafe, when flie had ftopp'd the in- fed:ion ; the Great Duke himfelf likewile be- came bound. She was placed on the high altar in the Dome, or great church, whither crowds of people flock'd to worfliip her. The mighty feat v/as after a time perform'dj and the Lady fafely condud:ed home again, bringing back a handfome gratui.y to the Monks, who lent her : For the Great Duke, to (hew his fenfe of obli- gation to the Lady for preferving his city, pre- fented her with a crown of diamonds, valued at 30,000 crowns.
If all this does not fuppofe virtue to be lodged in the Image itlelf, and that regard is fhewn to it, I know not what can.
A praftice fo abfurd can never be thought to be appointed by God j nor fhould one ima- gine that reafonable creatures could ever be beguird into it.
The facred fcripture is full and exprefs againft every thing of this nature. The lid command- ment fo ftrongly forbids it, that the Papifis of- ten leave it out of their common catechifms and manuals ; and this befure is done, left fe- rious people lliould, by difcovering fo plain a law of God againft fo conftant a prad;ice of the church, be frighten'd away from her. Difobe- dience to parents, murder, adultery, theft, ^c.
are
[ 56]
are no more a breach of other commandments, than bowing down to graven Images is a viola- tion of thojecond j and by virtue of her difpen- iing power the Romijh church may as well rob us of all as of one.
But I refer you to the facred fcriptures ; your acquaintance with which wdll furniih you with pailages enough, that condemn this worfliip as idolatrous.
Antiquity, which our adverfaries are fo fond of, is againft them in this article : The primi- tive church, for the. firfi: four centuries, knew no fuch cuftom j the Chriftians then always ob- Jeded it againfl: the heathens ; which no doubt they would have retorted, had there been room. So averie were many of the fathers againfl Ima- ges and pictures, that they would not allow fo much as making them at all ; but this was car- rying the matter too far. Some of the hea- thens themfelves would not admit Images into their temples. The worfliip of them was not eftabliflied in the church till towards the end of the eighth century. ^
As for the excufe which the Romifi church pleads for herfelf, that many F 'Leflants allow Images and pidnres in :Iieir Juirches, they bow to the altar, and at tiic name of Jesus, (which, fay they, is an Image or remembrance of our Saviour to the ear, as the crucifix is to the eye) that they cred: churches, and keep holidays in memory of the Saints, and the like. The ob-
• Vid. Spanh. Chr. Sac. p. 1306.
jedtlon
[57]
je(^ion no way concerns us j and therefore hh fit to leave it for any to anfwer, who find their practice affected by it.
I clofe with a few remarks,
1. Let us thank God, that our lot is cafi: in a land, where we are not fubjeftcd to the abfur^ dities and impofitions of Rome. Time was, when this was the cafe with Engla7idj but God has deliver'd us. Let us ihew our gratitude to God by doing all we can to fupport the Pro- teftant government under which we live, againft all the refllefs attempts of our enemies.
2. Let us clofely adhere to the fcriptures: We fhould take all our directions from that un- erring guide j make it the rule of our faith, our worfhip, and our lives. And let us always bear our teftimony againft any additions made to it ; or any thing in the worfhip of God ap- pointed only by fallible men.
3. Let us polTefs our minds with a juft- ab- horrence of Popery, and guard againft it, as a religion, in many things, contrary to the gof- pel, and fubverfive of Chriftianity.
4. Let us pity and pray for our fellow-crea- tures, who are under the Romifi yoke. Tho' we ought to deteft many of the dodrines and practices of the church of Rome ; yet we do not, we dare not wifh ill to any of their perfons ; the worft we wifh them is converfion and for- givcnefs ; and I am perfuaded we fhall all heartily concur in this addrefs to God, in their behalf, with which I clofe my difcourfe : " Lord have ** mercy upon them, convince them of their
H ** miftakes^
(C
(< (( cc
(C
(< ((
[ 58 ]
miflakos, convert them from their errors, re- form them from their fuperftitions and idola- tries, mend their tempers and difpofitions to- wards their fellow-creatures, reftrain their power, recover them to thy pure worfhip, that they may receive the truth as it is in Jesus, forgive their lins, and fave their Ibuls. Amen,
FINIS,
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